io^^^ 


PRINCETON.  N.  J. 

Part  of  ihe  ■  ^ 

ADDISON  ALEXANDER  LIBRAKT,      ♦ 

which  was  presected  by 
Messks.  R.  L.  a^d  a.  Rtuabt. 

I        JiooA-,  No ' L..I 


uW-  cAcLdAJ^u^  (yrCu^a/i^^^yr'- 


^^^/  frs. 


^-       /ii  .. 


> 


cydj.  eX  (/^^  >^^ 


LECTURES 


ON 


PASTORAL  THEOLOGY. 


BY   THE 

REV.  JAMES  SPENCER'^ANNON,  D.D., 

LATE  PROFESSOR  OF  PASTORAL  THEOLOGY.  AND  ECCLESIASTICAL  HISTORY  AND  GOVERNMENT,  IN  THE  THEOLOGICAL 
SEMINARY  OF  THE  REFORMED  DUTCH  CHURCH,   NEW-BRUNSWICK,  N.  J. 


NEW-YOEK: 
CHARLES    SCRIBNER,    145   NASSAU    STREET. 


1  853. 


Entered    according  to  Act  of  Congress,  in  the  year  1853,  ty 

ABRAHAM  R.  VAN  NEST,  Jr.,  AND  PETER  VAN  ZANDT,  M.  D.. 

In  the    Clerk's   Office   of   the  District  Court  of  the  United  States  for  the 
Southern  District  of   New-York. 


JOHN   A.   ORAY, 

^rfiittr, 
OP  &  97  ClifF,  cor.  Frankfort  Street. 


A  BIOGEAPHICAL  SKETCH  OF  THE  AUTIIOE. 

■*     '      BY 

REV.  PROF.  CAMPBELL,  D.D., 

OF  NEW-BRUNSWICK, 


James  Spencer  Cannon,  the  author  of  the  lectures  contained  in  this 
volume,  was  born  in  the  island  of  Curacoa,  January  28,  1776.  His  father 
was  a  sea-captain,  and  of  Irish  extraction  ;  his  mother  was  a  native  of  New- 
England.  Captain  Cannon's  home  was  in  the  city  of  New-York,  from  which 
port  he  usually  sailed ;  and  Mrs.  Cannon  seems  to  have  frequently  accom- 
panied her  husband  upon  his  voyages.  The  latter  fact  will  account  for  the 
birth  of  James  at  Curagoa,  and  also  for  the  interment  of  Mrs.  Cannon  in 
the  Friends'  burying-ground  in  the  city  of  Baltimore,  Md. 

Upon  the  death  of  Mrs.  C,  the  captain  placed  his  three  children,  Joseph, 
William,  and  James  Spencer,  the  youngest,  in  the  academy  of  Peter  Wilson, 
LL.D.,  at  Hackensack,  N.  J.  Here  they  remained  three  or  four  years,  when 
death  deprived  them  of  their  father.  Captain  C.  had  taken  passage  for 
Charleston,  S.  C,  in  a  vessel  commanded  by  Philip  Freneau,  the  poet.  Dur- 
ing the  progress  of  the  voyage,  a  violent  storm  arose,  and  Mr.  Freneau,  who 
was  not  a  practical  navigator,  being  unable  to  manage  the  vessel,  gave  up 
the  command  to  Captain  Cannon ;  and  while  the  gale  was  still  raging.  Cap- 
tain C.  was  knocked  overboard  by  the  jib-boom  and  lost. 

The  orphans  were  made  to  feel  the  cruelty  of  the  wicked ;  two  persons 
took  charge  of  the  estate  of  the  deceased,  and  the  lawful  heirs  never  received 


A  Biographical  Sketch  of  the  Author. 

a  penny  of  their  father's  property.  But  the  Father  of  the  fatherless  raised 
up  a  warm  friend  for  James  in  the  person  of  Henry  Brevoort,  Esq.,  of  Hack- 
ensack,  who  from  the  time  of  Captain  C.'s  decease  down  to  James's  hcensure 
defrayed  all  the  expenses  of  his  education. 

James  began  his  classical  studies  under  that  able  and  pious  teacher,  Dr. 
Wilson,  and  finished  them  under  the  Doctor's  successor,  the  Rev.  Alexander 
Millar.  The  Rev.  Dr.  Peter  Labagh,  who  was  a  fellow-student  of  Dr.  Can- 
non, declares  that  he  was  an  indefatigable  student,  and  enjoyed,  in  an  emi- 
nent degree,  the  afiection  and  confidence  of  his  teachers. 

In  the  year  1794,  James,  together  with  Dr.  Labagh  and  the  Rev.  Garret 
Mandeville,  made  a  profession  of  religion  ib  the  Reformed  Dutch  church  of 
Hackensaclv,  then  under  the  pastoral  care  of  Rev.  Dr.  Solomon  Freligh ;  and 
Dr.  C.  then  prosecuted  his  theological  studies  under  the  care  of  his  pastor 
until  the  spring  of  1*796,  As,  however,  Dr.  Freligh  was  not  a  Professor  of 
Theology,  and  could  not  give  the  certificate  which  was  required  by  the  Clas- 
sis.  Dr.  C.  went  to  Dr.  Livington  on  Long  Island,  and  for  two  months  prose- 
cuted his  studies,  at  the  end  of  which  time  Dr.  L.  gave  him  the  usual 
professional  certificate.  Hereupon  he  and  Mr.  Peter  Labagh  presented 
themselves  to  the  Classis  of  Hackensack,  and  after  a  thorough  and  satis- 
factory examination,  protracted  through  two  days,  they  were  both  licensed 
to  preach  the  gospel. 

After  his  lictnsure.  Dr.  C.  received  several  calls  from  churches  then  vacant, 
but  finally  determined  to  devote  himself  to  the  care  of  the  united  churches 
of  Millstone  and  Six-Mile-Run,  which  had  recently  become  vacant  by  the 
resignation  of  the  Rev.  Mr.  Van  Harlingen.  Upon  the  termination  of  the 
collegiate  relation  between  these  two  churches.  Dr.  C.  devoted  the  whole  of 
his  time  to  the  church  at  Six-Mile-Run.  This  was  his  only  field  of  labor, 
where  for  thirty  years  he  quietly  but  most  successfully  cultivated  the  vine- 
yard of  the  Lord. 

One  Avho  knew  him  well,  thus  speaks  of  him  as  a  minister  :  "  His  preach- 
ing was-  characterized  by  a  clear  exhibition  of  divine  truth,  and  was  thought 
to  be  peculiarly  adapted  to  the  tastes  and  various  exercises  of  the  pious. 
He  was  a  Barnabas  rather  than  a  Boanei'ges.  His  labors  were  attended  with 
an  even  and  gradual  success,  rather  than  by  any  thing  of  the  nature  of 


A  Biograjtliical  Sketch  of  the  Author. 

revivals.  As  a  member  of  the  Cliurcli  judicatures,  lie  was  mild  and  judicious, 
and  stood  high  in  the  confidence  of  his  brethren." 

In  1826,  he  was  elected  Professor  of  Pastoral  Theology  and  Ecclesiastical 
History  and  Government,  the  duties  of  which  office  he  continued  to  fulfil 
with  distinguished  fidelity  and  success  till  the  time  of  his  death.  The  Church 
was  bereaved  of  his  services  and  example  on  Sabbath,  the  twenty-fifth  of 
July,  1852. 

Do  you  wish  proof  of  his  learning  ?  These  lectures  will  afford  you  the 
fullest  demonstration.  Do  you  wish  to  hear  of  his  benevolence  ?  Go  ask 
the  poor,  who  never  w^ent  empty  from  his  door.  Do  you  wish  to  know  his 
courtesy,  his  unwearied  diligence  in  the  discharge  of  duty,  his  piety?  Ask 
your  pastors,  who  owe  so  much  to  him ;  or  go  to  those  of  his  old  parishion- 
ers who  still  survive  him  ;  from  these  you  will  learn  that  we  do  well  to 
mourn  the  loss  of  our  father  and  friend. 


ANALYTICAL  TABLE  OF  CONTENTS 


lECTURES  ON  PASTORAL  THEOLOGY. 


LECTURE  I. 

I.  Pastoral  Theology,  as  a  science — defined. 
II.  An  Evangelical  Pastor,  tlie  subject  of  a  Divine  call. 
IIL  The  Evangelical  Pastor  a  Gospel  Minister — Distinguished, 
First.  From  Patriarchs. 

1.  His  order  purely  ecclesiastical. 

2.  Is  not  a  sacrificing  priest. 

3.  The  dispensation  under  which  lie  acts,  not  typical. 

4.  His  office  not  derived  from  the  law  of  primogeniture.  . 

5.  Serves  a  Saviour  crucified,  etc. 
Second.  From  the  Priests  and  Levites  under  the  Law. 

1.  His  official  parentage  not  sacerdotal. 

2.  Not  required  to  offer  up  animal  sacrifices. 

3.  Not  directed  by  the  Ceremonial  Law,  etc. 

4.  Is  subordinate  to  no  earthly  high  priest. 
Third.  From  apostles,  projihets,  workers  of  miracles,  etc. 

Lastly.  From  "Licentiates  " — Their  functions  defined — Limits  of,  etc. 
rV".  Tlie  Pastoral  Office  involved  in  the  gospel  ministry — Their  commission  to  preach, 
administer  sacraments,  "feed  the  flock,"  govern,  etc. — Their  office  the  same, 
whether  local  or  itinerant.     Ordained  as  foreign  missionaries. 
V.  Tlie  great  end  of,  the  glory  of  God  and  the  salvation  of  men — Effects  of,  etc. 
VI.  Special  qualifications,  the  first  branch  of  the  science  of  Pastoral  Tlieology. 

PART  L 

QUALIFICATIONS  OF  THE   PASTOEAL   OFFICE. 

These  qualifications  are. 
First.  A  special  call  of  God 
1 


Analytical  Table  of  Contents. 

L  Under  the  New  Testament  Dispensation,  this  call  is, 

1.  Immediate,    from    Christ   himself,   and   hence    extraordinary — 

Apostles,  prophets,  etc.,  necessity  of,  at  the  opening  of  the 
New  Dispensation — Has  ceased  to  exist. 

2.  Ifedlate,  through  ordinary  means,  by  the  Church. 

n.  This  mediate  call  of  God  to  the  pastoral  office  is 

Partly   internal,    which   comprehends,    First,   True   conversion — 
Second,  A  fervent  desire  for  the  salvation  of  souls — Third,  Due 
qualifications — not  affected  by  variations  in  circumstances  and 
events  of — 
Partly  external. 

III.  The  external  instrument  is,  the  Church  of  God.     Proofs:  1.  God 

commands  it — 2.  The  agents,  episcopal  presbyters,  with  the  mem- 
bers of  the  Church — This  the  primitive  and  ancient  custom — 
Cyprian  quoted — Also,  "Waddington. 

IV.  This  power  of  the  Church,  not  a  sovereign  or  despotic,  but  a  minis- 

terial and  limited  power.  Scripture  proofs:  Heb.  xiii.  7;  2  Tim. 
ii.  1 ;  Acts  xx.  Proper  suboi'dination  of  the  congregation  to  the 
gospel  ministry.  Their  consent,  either  tacit  or  expressed,  etc. — 
This  ministry  to  be  maintained  and  perpetuated — Patronage  un- 
scriptural  and  unlawful. 

V.  A  regular  call  by  tlie  Chiirch,  followed  by  Ordination.  Various  uses 
of — Observed  by  the  apostles  —  Not  now  essential — May  be  pri- 
vate, but  ordinarilj^  public,  and  on  the  Sabbath — Reordination — 
Deposition,  for  impiety,  heresy,  etc. 

VI.  The  power  of  ordination,  in  whom  vested — The  gospel  ministry — 
Acts  xiv.  2.3  examined — Terms  used  by  the  apostles  to  denote  it. 
Further  proofs — Dr.  Owen  quoted — Also  Calamy — Hypothetical 
cases,  how  answered. 

VII.  Ordination,  sine  titulo. 
Practical  reflections : 

"  Count  the  cost" — The  ministry  not  be  sought  as  a  mere  pro- 
fession— A  special  call  of  God  to  the  work  indispensable — Let 
each  one  ask,  Have  I  received  it? — Exhortation  to  such — These 
have  "no  confidence  in  the  flesh,"  etc. — Obstacles  unavailing 
with  such — Their  trials — Their  encouragements. 


LECTURE  II. 

QUALIFICATIONS   OF  THE   PASTOEAL   OFFICE,   CONTINUED. 

Second.  A  second  qualification,  suitable  intellectual  endowments. 

I.  Required  by  the  Word  of  God.     Proofs :  \.  Their  name — 2.  Design 
or  end  of  their  ministry — 3.  From  the  subjects  of  their  preaching — 
4.  From  the  power  of  infidel  opponents — 5.  From  their  position 
in  civil  society. 
II.  Objection.     "  The  apostles  were  unlearned  men,"  etc.     Ans. 
1.  Inspiration  in  them  supplied  the  place  of  learning. 


Analytical  Table  of  Contents.  iii 

2.  "With  tlu-m  necessary — No  such  necessity  now  exists. 

3.  Human    erudition — In    what   sense    necessarj' — relatively  and 

ordinarily — Robert  Hall  quoted. 

HI.  The  measure  of  knowledge — Cannot  have  too  much — How  revealed. 

1.  Not  by  oral  traditions,  but  by  writing — Importance  of  a  know- 

ledge  of  Greek  and  Hebrew,  etc. 

2.  Necessity  of,  from  the  infinite  variety  of  matter  in  the  Sacred 

Scriptures — Julian  and  Pope  Paul  IT.  quoted — Answer  to 
fanatical  objections — The  true  question  stated. 
rV.  A  mind  well  stored  with  a  knowledge  of  Bible  theology  indispensa- 
ble— To  be  attained  only  by  searching  the  Scriptures — Ignorance 
of,  its  injurious  effects — Rowland  Hill  quoted — Duty  to  study  the 
Scriptures  further  enforced — John  Newton  and  Luther  quoted — 
Value  of  theological  schools — May  be  abused — Rowland  Hill  on — 
No  objection  to. 

Y.  Motives  to  urge  the  evangelical  pastor  to  increase  his  intellectual 
stores  of  knowledge. 

TnmD.  A  third  qualification,  A  development  of  the  graces  of  the  divine  life. 
1.  Heaven! y-m'mdedness — 2.  HumUity — Pi-actical  observations:  1.  Uses  to 
be  made  of  the  various  knowledge  attained — 2.  Also  of  the  above-named 
Christian  graces. 


LECTURE  III. 

QUALIFICATIONS   OF   THE   PASTORAL   OFFICE,    CONTINUED. 


To  heavenly-mindedness  and  humility  are  added, 

3.  Harmlessness  or  inofFensiveness. 

4.  Prudence. 

5.  Oxavity — The  Evangelical  Pastor  cautioned  against,  (1.)  Contracting  of 

heavy  debts — (2.)  Acceptance  of  invitations  to  social  pai'ties  and 
feasts — Jerome  quoted — (3.)  Must  shun  the  company  of  open  enemies 
of  his  religion,  such  as  atheists,  deists,  and  scoffers — (4.)  Must  avoid 
the  habit  of  disputation — (5.)  Also  all  exhibitions  of  violent  anger, 
weakness  of  mind  arising  from  fear,  etc. 

6.  Zeal.     Tlie  term  defined — Its  object,  the  salvation  of  men — Christ,  the 

great  pattern  of — The  apostle-s — Tlie  Reformers — Its  necessity — Must 
comport  witli  the  other  graces — A  false  zeal  to  be  guarded  against. 
•7.  Fortitude — E.\plained — Its  source,  faith  in  God's  Word — Tests  of— Fi-om 
worldly  prosperity,  the  influence  of  the  press,  lukcwarnuiess,  prevail- 
ing errors,  etc. 
FoUKTii.  A  fourth  qualification  of  the  evangelical  pastor.      "An  aptness  to  teach" — 
Murks  of  a  want  of — The  possession  of,  how  known. 
Practical  reflections : 

The  various  duties  and  trials  of  the  gospel  ministry,  inferred  from  the 
graces  required  as  a  qualific.'ition  of  that  oflice— The  duty  of,  to  abound 
in  prayer— In  self-examination— Further  cautions  and  exhortations  to. 


iv  Analytical  Table  of  Contents. 

LECTURE  IV. 

QUALIFICATIONS   OF  THE   PASTORAL   OFFICE,   CONTINUED. 

GIFTS PRAYER. 

Necessary  gifts  or  endowments  of  those  who  are  "  apt  to  teach."     These  are  two: 
the  gift  of  pra3^er,  and  the  gift  of  preaching  the  Word. 
FIRST.  The  Gift  of  Prayer. 

I.  Prayer  an  es^tential  part  of  the  public  worship  of  God — In  what  it 
consists — The  first  act  of  worship  under  the  New  Dispensation — 
Necessity  of,  on  the  part  of  Christian  pastors — The  act  of  public 
pastoral  prayer  defined — Hence, 

1.  The  Christian  minister  "is  the  representative  of  those  who 

believe  with  the  heart." — Vitringa. 

2.  To  whom  to  be  addressed — Gentilism — the  theology  and  ritual 

worship  of  the  Church  of  Rome  mostly  borrowed  from 
Pagan  temples — Divided  into  Latreia  and  Douleia — Error 
of— Praj'er  to  be  addressed,  not  to  the  Virgin  Mary  and  to 
saints,  but  to  God  alone. 

3.  Pastoral  praj'er  must  be  audible  and  in  a  known  tovgue — Dif- 

ference between  silent  or  secret  and  audible  prayer — Be- 
longs to  the  pastor  alone — The  practice  of  the  Church  of 
Rome  in  ofi'ering  prayers  in  an  unknown  tongue,  opposed 
by  the  practice  of  the  Hebrews  under  the  Law,  and  by 
Christ  and  the  primitive  and  ancient  Christians. 

4.  Pastoral  prayer  must  be  diversified  in  matter — Intellectual — 

Consistent  with  and  based  upon  God's  promises. 

II.  For  the  performance  of  this  duty,  the  pastor  must  be  well  quali- 
fied by, 

1.  The  Grace  of  prayer.     The  talent  and  spirit  of  prayer  ex 

plained — The  grace  of  prayer  defined. 

2.  The  gift  of  prayer,  what? — Excludes  written  forms — Other- 

wise the  gift  of  prayer  unnecessary — Liturgical  forms,  how 
far  allowable. 

III.  No  Divine  Law  to  enjoin  written  forms  of  prayer  alone,  either 
public  or  jn-ivate — Proofs  that  the  Lord's  Prayer  furnishes  no 
authority  for: 

1.  It  was  designed  by  Christ  as  a  model. 

2.  If  not,  as  no  other  form  was  given,  no  other  can  be  used — 

Dilemma  of  our  adversaries. 

3.  Was  not  used  by  the  apostles,  etc.,  as  the  basis  of  written 

forms — Palmer  quoted — No  proof  in  history  of  the  exist- 
ence and  use  of  apostolical  liturgies. 

4.  Public  priiyers  not  to  be  restricted  to  the  Lord's  Prayer — 

Jt  was  given  before  the  crucifixion,  and  hence  contains 
no  direction  to  pray  in  the  name  of  Christ,  etc. — Vain 
repetitions  practised  by  the  heathen  and  imitated  by  the 
Church  of  Rome — Cautions  against — How  regarded  by 
primitive  believers. 


Analytical  Table  of  Contents.  y 

5.  It  furnishes  no  authority  to  bind  the  consciences  of  any  by 

written  forms. 

rV.  The  argument  for  exclusive  written  forms,  as  drawn  from  the  alleged 
practice  of  Christ — Synagogue  worship — Ground  of  concessions 
of  their  utility  by  the  evangelical  churches,  etc.  Arguments 
against  the  above : 

1.  The  synagogue   liturgies   not   prescribed   by  the  Spirit   of 

God — Were  of  human  origin. 

2.  No  authority  to  be  derived  therefor  from  Christ's  ministra- 

tions while  on  earth — Dean  Prideaux  quoted. 

3.  Christ  not  a  regular  minister  of  any  synagogue. 

4.  The  synagogue  form  of  worship  not  copied  by  the  apostles — 

Ephes.  vi. 

6.  Final  argument  against  written  forms,  as  drawn  from  the 

synagogue  prayers,  etc. 

V.  The  plea  of  expediency,  in  the  use  of  written  forms,  considered— If 
expedient  only,  then  the  "Book  of  Common  Prayer"  cannot,  as 
some  pretend,  be  of  divine  authority — Alleged  early  origin  of 
liturgies — That  of  Matthew,  of  Peter,  of  James,  of  Mark,  etc. — 
Fallacy  of — True  sources  of,  pointed  out — Began  first  to  be  en- 
forced in  the  early  part  of  the  fifth  century — Not  complete  even 
in  the  seventh  century — The  yift  of  public  prayer  therefore  not 
to  be  restrained  by  the  alleged  antiquity  of  liturgies — Argument 
of  uniformity — Fallacj'  of 

VI.  Alleged  objection  against  prayer  without  written  forms,  that  they 
are  made  up  of  "crude  and  undigested  thoughts,"  considered. 

1.  The  allegation  not  proved. 

2.  The  Church  cautioned  against  inedifying  pastoral  prayer. 

3.  This  evil  not  found  in  any  well-governed  churches. 

4.  Not  true  of  able   and   faithful   pastors,    whose  business  is 

prayer. 
YII.  Another  objection  against  extemporaneous  prayers  is,  that  we  are 
not  prepared  to  say  "Amen"  to  the  petitions  offered — Fallacy  of. 

YIIL  Arguments  in  support  of  extemporaneous  prayer. 

1.  Proof  from  the  book  of  Psalms — The  apostles  and  primitive 

Christians  used  no  written  forms — The  early  Fathers  re- 
ferred to  and  quoted. 

2.  Extemporaneous  prayer  better  adapted  to  the  spirit  of  devo- 

tion— Dr.  Watts  and  Bishop  Wilkins  quoted. 

3.  It  gives  scope  to  the  improvement  of  the  gift,  and  to  the 

operation  of  the  grace,  of  prayer — Opposite  tendency  of 
the  use  of  written  forms — This  evil  felt  by  the  most  ardent 
friends  of  the  "Book  of  Common  Prayer" — Archbishop 
Seeker  and  Mr.  Talbot. 

4.  It  is  best  adapted  to  the  diversified  circumstances  in  the 

natural    and    spiritual    life    of   his    flock  —  Episcopalians, 
dilemma  of. 
IX.  The  gift  of  prayer  a  talent  which  the  Evangelical  Pastor  is  bound  to 
e.xercise— Also  to  improve — 1.   Fanaticism  rebuked — 2.   Inspira- 


Vi  Analytical  Table  of  Contents. 

tion  not  promised,  nor  to  be  expected — The  gift  of  prayer  to  be 
improved — (1.)  By  renewed  communications  of  the  Holy  Spirit — 
(2.)  By  familiarity  with  the  devotional  parts  of  Scripture — (3.) 
By  mental  improvements — (4.)  By  exercising  the  gift  of  prayer. 
'  (5.)  By  cultivating  the  graces  of  the  Spirit. 

Practical  reflections: 

Difference  between  saying  prayers  and  praying — Review  past 
experience  in  prayer — Consider  its  present  exercise — Prayers  of 
the  hypocrite,  the  formalist,  and  the  true  Christian,  compared — 
Necessity  of  the  grace  of  prayer — How  acquired — The  only  source 
of  growth  in  grace — ^A  graceless  minister  described — Exhortation 
to  steadfastaess. 


LECTURE  V. 

QUALIFICATIONS   OF   THE   PASTORAL   OFFICE,    CONTINUED. 

MATTER,    ORDER,    AND    MANNER    OF    PASTORAL    PRAYER. 

The  Westminster  Directory,  regarding  the  "Book  of  Common  Prayer."  The  fore- 
r^oing  arguments  against,  seasonable.  The  Evangelical  Pastor  must  regard  the 
three  things  following  in  his  public  prayers,  namely:  the  matter,  the  order,  and  the 
manner  of. 

I.  The  matter.     Directions: 

1.  The  pastor  must  study  the  various  states  of  his  own  heart. 

2.  Must   read  and   etudy,  especially,  the  devotional   parts  of 

Scripture. 

3.  Must  strive  to  know  the  state  of  his  flock. 

4.  Must   engage   in   secret' prayer  —  Examjjles ;  Luther,  John 

Knox,  Welsh,  Leighton. 

5.  Must  carry  with  him  the  various  wants  of  all. 

6.  Must  depend  upon  and  supplicate  the  aid  of  the  Holy  Spirit 

II.  The  order  of  prayer — Necessity  thereof  for  edification. 

1.  Gives  expression  to  the  nature  of  public  worship. 

2.  The  only  way  to  avoid  omissions,  repetitions,  etc. 

3.  Also  to  promote  devotion. 

1st.  Rules  for  preserving  this  order  in  prayer: 

1.  Habitual  thinking  on  all  important  subjects. 

2.  Must  distinguish  generals  from  particulars. 

3.  Connect  things  of  the  same  kind. 

4.  Pressing   evils   and   special   mercies    should    occupy  much 

thought  in  prayer. 

2d.  Various  general  methods  of  prayer — Some  divide  the  matter  into 
ten  parts,  others  into  eight,  others  five,  and  others  again,  two — 
I  recommend  the  five  following  parts,  namely : 

1.  Invocation.  Its  nature  and  object  explained — Should  vary  in 

length. 

2.  Confession.    Its  nature  and  importance — Comprehends  two 

things,  a  sense  of  guilt  and  contrition — A  form  of,  in  the 


Analytical  Tahle  of  Contents. 


vu 


liturgy  of  the  Reformed  Church — To  be  accompanied  with 
short  professions  of  faith. 

3.  Petition.     Should  occupy  a  large  place  in  prayer — Subjects 

of,  numerous. 

4.  Thanksgivincf.     This  duty,  obvious — Subjects  of,  numerous. 

5.  Intercession.     In  belialf  of  others — It  is  either,  (I.)  General. 

for  all  classes  and  conditions  of  men;  or,  (2.).  Particular, 
for  individuals — Manner  of  concluding  prayers. 

III.  Manner  of  prayer.     This  embraces  three  things : 

1.  Gesture.   Tlie  posture  must  express  reverence — Different  foi-ms 

of — standing,  kneeling,  bowing  the  head — The  first  to  be 
preferred^The  gestures  should  be  few — Eyes  should  be 
closed. 

2.  Pronunciation,  or  tone  of  voice.    Must  be  distinct — Kot  dic- 

tatorial— Neither  too  low  nor  too  elevated. 

3.  Style,  or  language.     General  directions  for. 
Practical  reflections : 

Must  distinguisli  between,  1.  The  extraordinary  and  the  ordi- 
nary gifts  of  the  Spirit;  and  especiall}^,  2.  Between  the  gifts  and 
the  graces  of  the  Spirit. 

(1.)  Prophecy,  an  extraordinary  gift;  (2.)  Miracles,  another; 
(3.)  Doctrinal  knowledge,  an  ordinary  gift;  (4.)  Utterance,  an- 
other; (5.)  The  talent  of  performing  audible  prayer,  another — 
Fui'ther  directions  and  cautions — Conclusion. 


LECTURE  VL 

QUALIFICATIONS   OF   THE   PASTORAL   OFFICE,    CONTINUED, 

GIFTS THE    GIFT    OF    PREACHING    THE    WORD. 

SECOND.  The  Gift  of  Preaching  the  Word. 

Introduction — Design  of,  to  be  "teachers" — Distinction  between  the 
gift  of  prayer  and  that  of  preaching — The  latter  the  most  important — 
The  redemption  of  sinners,  the  great  end  of  all  God's  works — Difficul- 
ties to  encountei' — Not  to  be  overcome  by  perpetual  miracles,  but  by 
a  special  ministry — The  wisdom  of  God  in  this  arrangement — Unlike 
the  orations  of  the  heathen,  which  were  limited  to  one  nation,  the 
publication  of  the  gospel  is  universal — Hence  the  superiority  of  the 
divine  ordinance  of  "preaching,"  as  a  means  of  salvation — the  primi- 
tive number  large — Wonderful  effects  of,  prove  its  divine  origin — 
Preaching,  not  ritualism,  the  great  work  of  the  gospel  ministry — Its 
awful  responsibilities — Hence,  the  "gift  of  preaching"  an  essential 
qualification  of  the  Evangelical  Pastor. 

I.  The  term  preaching  defined — It  signifies  to  convey  a  message — Is 
descriptive  of  the  Christian  ministry  as  an  office — Its  design  or 
end. 

L  Preaching  is  both  a  gift  and  a  dnt;i.     Consider  it  as  a  ...ut. 
The  terra  defined — Is  susceptible  of   improvement — Is 


viii  Analytical  Table  of  Contents. 

imperiously  demanded  by  the  nature  of  the  service — ^This  is 
evident,  (1.)  from  Paul's  instructions  to  Timothy  and  Titus; 
and,  (2.)  from  the  nature  of  the  duty  of  preaching. 
2.  Directions  for  the  improvement  of  this  gift  : 

(1.)  The  renewing  grace  of  God  in  the  heart — Examples :  Luther, 
Knox,  Brainard. 

(2.)  By  ihe  improvement  of  the  mental  powers. 

(3.)  By  frequent  conversation  with  pious  and  experienced  Chris- 
tians. 
•   -  (4.)  By  the  outpourings  of  the  Spirit  of  God  upon  the  people. 

(5.)  By  selecting  useful  matter,  and   studying  the  manner  of 
preaching. 

II.  Preaching  comprehends  two  things,  namely:  1.  The  sermon  itself 
as  a  piece  of  composition ;  and,  2.  The  delivery  of  it. 

1st.  The  seemon  as  a  composition.  This  includes  five  things: 
First.  The  proper  subjects  for — The  Scriptures  the  only  source  of — Departures 
from,  in  the  early  ages,  by  substituting  the  teachings  of  Aristotle  for 
those  of  Christ — In  Wiekliffe's  time — The  Romish  Church — Many  Pro- 
testants labor  to  suppress  the  preaching  of  the  gospel,  by  substituting 
systems  of  human  device — ^Socinianism — Deism — The  subjects  of  preach- 
ing various — Those  suitable  for  ordinary  discourses  are : 

(1.)  The  fall  and  depravity  of  human  nature. 

(2.)  Tiie  evil  of  sin,  and  destruction  of  the  impenitent. 

(.S.)  The  perfection  of  the  moral  law — Its  penalties,  etc, 

(4.)  The  Saviour,  in  his  person,  offices,  and  states. 

(5.)  The  constitution  of  tlie  covenant  of  grace. 

(6.)  Tiie  operations  of  the  Holy  Spirit. 

(7.)  Tiie  privileges  of  God's  people,  etc. 

But  tlie  preacher  is  not  confined  to  these.  He  must  preach 
historical,  prophetic,  and  typical  discourses — Difficult  passages 
— Directions  in  treating  them — A  caution — Topics  not  to  be 
dwelt  on,  such  as  ancient  heresies,  Millerism,  temperance,  the 
divine  decrees,  etc. 
2d.  Directions  for  the  selection  of  proper  subjects. 

1.  The  preacher  must  keep  in  view  the  end  of  his  mission,  to 

preach  "  Clirist  crucified." 

2.  He  must  preach  to  those  who  hear  Mm,  not  to  the  absent. 

3.  He  must  watch  the  various  changes  in  the  religious  states  of 

his  flock — Move  with  caution  among  tlicm — Consult  the 
judicious  among  liis  church  officers — Guard  against  gossips 
— Not  be  too  much  in  the  streets. 

4.  Also  the  leading  exercises  of  his  own  mind — He  must  not 

only  combat  error,  but,  especially,  feed  his  flock. 

Practical  reflections: 

The  gift  of  preaching  acquires  its  value  from  its  connection  with 
the  ministry  of  Chrit's  gospel — Is  a  preaching  and  teaching  min- 
istry— Its  power  during  the  apostolic  age — Opposed  by  prelacy 
and  ritualism,  wiiich  aim  to  supplant  preaching  by  the  introduction 
of  ceremonials — Confirmed  by  historic  facts — Must  be  defended 
acfainst  these  assaults — Address  to  those  about  to  enter  the  harvest- 


Analytical  Table  of  Contents. 


IX 


field — The  exalted  honor  of  the  office — ^The  original  command, 
"Go,  preach,"  etc.,  is  unrepealed — Calls  into  exercise  all  the  facul- 
ties of  body  and  soul  —  Counsel  and  encouragement  to  such 

Curran. 


LECTURE  VII. 

QUALIFICATIONS   OF  THE   PASTORAL   OFFICE,    CONTINUED. 

GIFTS THE    GIFT    OF    PREACHING    THE    WORD. 

On  the  Composition  of  Sermons. 

On  this  subject,  in  the  preceding  lecture,  I  have  treated  of  the  subjects  of  preach- 
ing.    Your  attention  is  now  directed : 

Second.  To  the  thoughts  or  sentiments  in  a  sermon.     The  proper  character  of  ser- 
mons depends  upon  the  ideas  and  arguments  expressed.     To  this  end: 

1.  They  must  be  pregnant  with,  and  illustrative  of,  divine  truth 

— Free  from  metaphysical  subtleties ;  also  from  light  and 
frothy  sentiments — Must  be  sound  and  practical,  rather 
than  popular. 

2.  The  thoughts  and  sentiments  must  be  pertinent,  as  opposed 

to  unnecessary  amplification. 

3.  They  must  also  be  profound — The  term  explained — An  illus- 

tration given  from  "Behold  the  Lamb  of  God,"  etc. 

4.  They  should  also   be  select — Must  avoid  diffusiveness;  also 

irrelevant  matter. 
The  method  to  be  observed  in  acquiring  matter  for  discourses: 
(1.)  Reading  the  Scriptures,  and  other  standard  writings  on  the 
subject;  and,  (2.)  Reflection — Directions  in  the  selection 
of  proper  works — Cannot  extend  his  researches  too  far — 
Must  dige.;t  what  he  reads — Avoid  borrowing  from  otlicrs 
— Take  time  for  study  and  reflection.  (3.)  Importance  of 
prayer — Bradford.     The  next  thing  to  be  considered  is, 

Third.  Style ;  the  manner  of  expressing  thoughts  to  others : 

1.  Language  the  instrument — "English  undeSled"  the  source — 

Use  small  words — Pope  and  Milton — Importance  of. 

2.  Style  is  various — Should  be  adapted  to  the  particular  subject 

of  the  discourse. 

3.  The  rules  of  composition  in  general  use  prescribed: 

(1.)  Perspicuity,  as  opposed  to  obscurity. 

(2.)  Great  importance  of — Hearers  comjjosed  as  well  of  the 
ill.terate  as  the  educated. 

(3.)  It  must  be  grammatically  correct. 

(4.)  Use  plain  words — Obsolete  and  scholastic  words,  and 
coining  terms,  etc.,  to  be  avoided — Evils  of — Consub- 
stantiation  — Luther — Justincation  — Wesley — Feel- 
ing, etc. — Words  sanctioned  by  long  usage  to  be  the 
fctandard — A  caution. 

(5.)   Connection  of  the  thoughts  essential   to  pcrs{)icuity — 


Analytical  Table  of  Contents. 

Avoid  the  use  of  language  either  vulgar  or  unintel- 
ligible— Robert  Walker — Bishop  Porteus. 

4.  Chastity  and  dignity  form  another  attribute  of  style.     The 

terms  defined — Violations  of — Dr.  South — The  Friends — 
Use  of  pert,  quaint,  witty  expressions — George  Whitefield 
— Rowland  Hill — By  expressions  indicative  of  anger  and 
malignity — Is  opposed  to  all  gaudy  and  glittering  orna- 
ments of  speech.     To  this  is  added : 

5.  The  nervous  style;   the  result  of  strength  of  mind,  strong 

conceptions,  happy  selection  of  words,  etc. ;  and, 

6.  The  pathetic  style.    To  what  part  of  the  discourse  it  belongs 

— How  to  be  used — Is  called  "unction"  by  the  French. 
Practical  reflections : 

1.  To  preach  well,  is  a  talent  of  a  superior  order,  etc. 

2.  The  nobleness  of  the  service  should  excite  to  strenuous  exer- 

tions. 

3.  Should  keep  in  view  the  great  end  to  which  the  gift  of 

preaching  the  Word  is  to  be  consecrated — Christ  the  great 
pattern — Archbishop  Usher. 


LECTURE  VIII. 

QUALIFICATIONS   OF   THE   PASTORAL   OFFICE,    CONTINUED. 

GIFTS THE    GIFT    OF    PREACHING    THE    WORD. 

Texts — Plan  or  Arrang&ment  of  Sermons. 

Fourth.  Texts.     The  terra  explained — Embraces  the  luhole  Word  of  God — Use  of 
particular  parts  as  a  text. 

1st.  Apocryphal  books,  uninspired — Evils  arising  from  the  use  of — 
The  Word  of  God  alone  taken  as  the  text,  two  great  questions 
arise : 

First.  Mayan  edifying  sermon  be  composed  and  spoken  with- 
out a  text  ? — Not  used  by  our  Lord  or  his  apostles — Reasons 
therefor — The  use  of  texts  naturally  results  from  the  divine 
command  to  "  preach  the  Word" — Its  utility  evident. 

Second.  May  one  or  more  passages  be  used  as  a  text,  as  lead- 
ing to  a  subject,  without  referring  to  every  fact  or  circumstance 
which  the  words  of  such  a  text  express?  Yes ;  if  the  text  contain 
the  subject,  which  must  be  distinctly  stated — Illustrations  given 
— Analysis — When  to  be  used — Tillotson — Bourdalou. 

The  utility  of   the  use  of  texts  depends  much  upon  their 
proper  selection: 
(1.)  An  illustration  given. 
(2.)  The  text  must  form  a  distinct  proposition,  which  shall 

express  the  meaning  of  the  sacred  writer — Its  relation 

to  the  context. 
(3.)  Should  guard  against  the  selection  of  too  many  passages — 

When  to  use  a  copious  text — Directions  for  the  selection 

of  suitable  texts. 


Analytical  Table  of  Contents. 


XI 


Firm.  The  plan,  or  arrangement  of  a  sermon.     Importance  of  logical  order  or 
method  in  the  arrangement  of  a  sermon — Evils  of  an  unmethodical  dis- 
«  course — A  written  analysis  recommended. 

The  proper  method  to  be  pursued  in  the  composition  of  sermons — The 
attention  directed, 

I.  To  the  constituent  parts  of  a  sermon.  These  are  two:  First,  the 
explication  or  discussion  of  the  subject;  second,  the  application  or 
improvement  of  it.     But  I  shall  consider  the  following : 

1.  Tlie  introduction,  or  exordium — This  not  an  essential  part  of, 

though  ordinarily  to  be  used. 
(1.)  The  introduction  should  be  short;  (2.)  Also  marked 
and  'pertinent;  (3.)  Also  clear ;  and,  (4.)  ilodest — A 
caution. 

2.  The  nexus,  or  connection — Not  always  necessary  to  show  the 

context — Generally  necessary — Three  rules  given. 

Practical  reflections: 

1.  The  gospel  ministry  divinely  instituted  to  secure  two  great 

ends — Claims  of  the  subjects  already  treated  upon  the 
serious  attention  of  such — Eminence  in  knowledge,  and 
the  gift  of  preaching,  require  study  and  pains-taking — 
"Covet  earnestly. the  best  gifts." 

2.  Directions  to  the  pastor  in  the  walks  of  private  and  social 

life — In  language  be  perspicuous — Avoid  pedantry — Use 
a  chaste  and  dignified  style  in  conversation — Be  kind  and 
affectionate. 


LECTURE  IX. 

QUALIFICATIONS   OF  THE   PASTORAL   OFFICE,    CONTINUED. 

GIFTS THE    GIFT    OF    PREACHING    THE    WORD. 

Texts — Plan  or  Arrangement  of  Sermons. 

3.  The  third  constituent  part  of  a  sermon  is,  its  division.    Necessary — Analysis: 

(1.)  No  one  invariable  rule  can  bo  prescribed — The  subject  illustrated  by 
various  examples;  (2.)  The  division  should  comprehend  the  whole 
subject;  (3.)  The  general  division  must  consist  of  as  few  heads  as 
possible ;  (4.)  Not  necessary  to  announce  them  all  at  the  opening  of 
the  discourse. 

4.  The  foui-th  constituent  part,  the  discussion  or  exposition.     This,  though  the  most 

important,  yet  not  the  most  difficult  part,  is  made  up  of  two  parts,  namely: 
First,  explication  of  the  text — ^The  process  explained— Rules  to  discuss  a  text 
well :  1.  Must  understand  the  meaning  of  your  text ;  2.  Enter  not  deeply  into 
metaphj'sieal  discussion ;  3.  Motives  to  a  godly  life  must  be  drawn  from  gospel 
considerations ;  4.  Let  the  discussion  be  animated — Various  modes  of  discus- 
sion—Distinguished by  Claude  into  four,  namely:  i.  By  explication.  Tlie  pro- 
cess explained— Examples— Difficulties  of,  how  overcome— Must  be  compared 
with  otlier  jiassagcs— Is  of  two  kinds,  simple  and  compound— Explained— Par- 
ticulars not  to  be  overlooked— Lecturing,  a  most  useful  mode  of  preaching 


xu 


Analytical  Table  of  Contents. 


ii.  By  observation.  Different  mode  of  treating  historical  facts  and  scriptural 
characters — Hunter's  Sacred  Biography — Must  be  directly  pertinent — Illustra- 
tion— Four  observations  —  Improvement  of  the  subject  in  four  particulars; 
iii.  By  contimied  application.  Advantages  of — George  Whitefield  —  Avoid 
efforts  to  imitate ;  iv.  By  a  distinct  proposition.  Mode  of. 
5.  The  fifth  constituent  part  of  a  sermon  is  its  application,  or  improvement.  This  a 
most  difficult  and  important  part  of  a  sermon — Vitringa — Improvement  of  ser- 
mons is  of  two  kinds:  (1.)  By  inferences.  Subjects  best  suited  for,  historical, 
proverbs,  and  parables — Are  of  two  kinds,  doctiinal  and  practical;  (2.)  By 
direct  application.  Cautions — A  good  application  must  have  the  following 
properties;  First,  it  nuist  be  directly  drawn  from  the  subject;  second,  it  must 
be  pointed;  third,  faithful — In  what  true  faithfulness  consists;  fourth,  ani- 
mated. 

J/anner  in  which  a  surmon  is  to  be  concluded:  Recapitulation — Conclusion 
should  not  be  abrupt — Clo.«e  by  invitation,  rather  than  denunciation. 

A  question:  Should  a  sermon  always  be  committed  to  writing  before  it  is 
spoken?  Answer:  Is  not  absolutely  necessary — Depends  much  on  the  extent 
of  knowledge,  and  the  gift  of  utterance — Robert  Hall — Such  men  few  in  num- 
ber— Writing  strongly  recommended — Advantages  of — Evils  of  its  neglect — 
Advantages  of  long  practice. 

Practical  reflections : 

In  view  of  the  preceding,  it  may  be  asked:  "Who  is  sufficient  for  these 
things?"  A  word  of  encouragement  —  Caution  against  imitating  empty  de- 
claimers:  1.  "Give  thyself  to  reading;"  2.  Be  not  satisfied  with  small  attain- 
ments; 3.  Study  the  system  of  divine  truth  as  a  whole;  4.  Aim  to  be  qualified 
for  permanent  usefulness — The  neglect  of  this,  the  cause  of  frequent  changes 
from  place  to  place. 

LECTURE  X. 

QUALIFICATIONS   OF  THE   PASTORAL   OFFICE,    CONTINUED. 

QiFXg THE    GIFT    OF    PREACHING    THE    WORD, 

On  the  Delivery  of  Sermons. 

The  gift  of  preaching  most  displayed. 

Sixth.  In  the  delivery  of  a  sermon.    A  defective  delivery  destroys  the  efi"ect  of  the 
best  composition,  and  vice  versa. 

I.  The  n-reat  organ  of  delivery,  the  human  voice — When  properly  culti- 
vated, requires  few  gestures — George  Whitefield — Deliver}',  a 
talent  which  may  be  greatly  cultivated — Demosthenes — An  error 
corrected — Delivery  should  be  diligently  improved — Ordinary 
rules  of,  equally  ayiplicable  to  the  pulpit,  etc. — Practice  neces- 
sary— Directions  and  cautions — The  j>roperties  of  a  good  delivery 
in  a  pasti>r  are: 

1.  Solemnity  of  countenance  and  of  manner  —  "Tlie  place 
whereon  such  stand  is  holy  ground" — Directions — Such 
solemnity  is  opposed  to  gloom,  sourness,  indifference,  and 
a  smirking  and  smiling  countenance;  also  to  quaintness 
and  wit,  etc. 


Analytical  Table  of  Contents. 


•riT^ 


2.  Distinctness  of  pronunciation. 

3.  Animated  speaking — To  be  kept  within  due  bounds — Flow 

on  gradually — Directions — George  Whitefield — Voice  and 
action — A  mistake  corrected. 

4.  Must  be  affectionate  and  pathetic — Need  not  shed  tears 

Avoid  denunciation — Irritabil  ty — Directions:  (1.)  Mark 
the  most  important  passages;  (2.)  Avoid  bodily  exhaus- 
tion; (3.)  Seek  to  obtain  a  composed  and  solemn  frame  of 
mind;  (4.)  Feel  deeply  that  he  is  to  preach  the  gospel  of 
the  blessed  God;  (o.)  Attend  to  his  voice  and  gestures. 

II.  Actio7i:  1.  Must  correspond  with  the  A'oioe;  2.  With  the  sentiments 
delivered ;  3.  With  ihe  sacredness  of  the  place ;  4.  For  the  gos- 
pel's sake,  strive  to  be  a  good  speaker — Be  not  discouraged  by 
detraction. 

Question:  Should  sermons  be  read,  or  delivered  memoriter? 
Great  diversity  prevails  on  this  subject — Most  ministers  read — 
Most  people  prefer  delivery  from  memory — Dr.  Campbell — Dr. 
Blair — Arguments  in  favor  of  reading:  (1.)  Good  readers  are 
more  numerous  than  good  speakers — This  fact  denied ;  (2 )  Read- 
ing saves  time  and  labor — Wherein  admissible ;  (3.)  Reading 
secures  order  and  accuracy  of  expression — How  far  correct — 
Advantages  of  one  who  speaks  from  memory  over  one  who  reads 
— Arguments  in  favor  of  preaching  without  reading:  (1.)  It  was 
adopted  by  the  apostles  and  Christian  Fathers — Also  by  the  Re- 
formers; (2)  Committing  and  speaking  a  sermon  strengthens  the 
power  of  the  memory — Two  evils;  (3.)  Pi-oduees  familiarity  with 
the  Scriptures — This  the  strongest  argument;  (4.)  It  has  the  gen- 
eral sentiment  in  its  favor — Historical  remarks  on  the  two  cus- 
toms; (5.)  Is  more  efficient  as  a  means  of  reproof,  admonition, 
and  affectionate  expostulation ;  (6.)  It  opens  the  way  for  many 
useful  and  pertinent  thoughts,  etc. — It  better  comports  with  the 
nature  of  his  calling,  duties,  interruptions,  etc. 
Remarks : 

i.  Candidates  for  the  gospel  ministry  should  be  educated  for 

both  reading  and  speaking  their  sermons. 
ii.  Natural  gifts  and  endowments  vary — No  one  way  can  be 

prescribed, 
iii.  The  conclusion  is,  that  students  of  theology  should  aim  both 
to  read  and  speak  well. 
Practical  reflections: 

The  composition  and  delivery  of  sermons  is  entitled  to  serious 
consideration — The  age  and  genius  of  the  people  require  it — 
Should  labor  to  be  "  able  ministers  of  the  New  Testament" — Heed 
not  denunciation. 


xiv  Analytical  Table  of  Contents. 


LECTURE  XI. 


PART  II. 


PASTORAL    DUTIES. 
'  The  Duty  of  Prayer. 

Duties.  The  term  defined — Pastoral,  the  highest — Relate  to  public  action — Must 
be  pastors,  as  well  as  her.alds  and  preachers — May  be  itinerant  or  local — Respon- 
sibilities great — All  comprehended  under  the  name  of  pastoral  instruction,  b}^  teach- 
ing and  example — Particular  public  duties  are, 

I.  Offering  up  prayer  ix  social  worship. 
11.  Preaching  the  Word. 

III.  Administering  the  holy  sacraments. 

IV.  Catechizing  the  young. 

V.  Visiting,  especially  the  sick. 
VI.  Governing  the  flock — Discipline. 

VII.  Cooperating  with  other  ministers,  etc.  —  Promised  reward  to  the 
faithful— The  first  duty : 

I.  Pastoral  prayer  in  social  worship.     On  prayer  as  a  pastoral  gift,  see  Lecture  IV. 
and  V. — Is  now  treated  as  a  duty — Is  private,  domestic,  public — Is  to  be  ofiered, 

1.  For  all  saints — Wherefore?     Answer:  (L)  From  their  relation  to  ont.' 

another  and  to  Christ — Socimis — Answer  to;  (2.)  From  their  relation 
to  the  earth  as  the  salt  of — Theu*  covenant  safety  does  not  exclude  the 
duty  of  prayer — Must  pray  especially  for  his  own  flock — Directions 
and  cautions. 

2.  For  the  conversion  of  sinners — Naming  persons  in,  not  commended. 

3.  For  an  enlai-gement  of  the  visible  Church — Important  considerations 

and  directions — In  the  larger  prayer,  three  defects:  (L)  Didactic  style; 
(2.)  Censuring  in  prayer ;  (3.)  Praying  too  long — ^The  closing  praj'er — 
Directions  —  Other  prayers — Sacramental — Private — Domestic — With 
the  sick — On  other  suitable  occasions — Canons  for  the  regulation  of; 
i.  Know  the  state  of  his  own  flock ;  ii.  Seek  the  aids  of  the  Spirit : 
iii.  Accommodate  himself  to  their  circumstances,  etc. ;  iv.  Avoid  pro- 
lixity in — An  inquiry  :  How  shall  I  know  that  I  have  the  special  grace 
of  God  in  prayer? — Answei'ed — Encouragements  to  pastoral  prayer — 
Praj' ing  societies,  etc. 

Practical  reflections : 

The  pastor  will  need  large  measures  of  grace — Guard  against  form- 
ality, pride,  empty  display,  etc. — Weapons  not  carnal — Discourage- 
ments— Directions  —Dilapidated  churches — Encouragements — Value  of 
praying  societies — Are  under  the  special  care  of  the  pastor  and  his 
elders — Difference  between  a  faithful  and  unfaithful  pastor. 


Analytical  Table  of  Contents.  xv 


LECTURE  XII. 

PASTORAL  DUTIES,  CONTINUED. 
THE      DUTY      OF      PREACHING     THE    WORD. 

The  next  duty  of  a  pastor  is, 

II.    That  of  PREACHING  THE  WoED. 

1.  The  dispensation  of  God's  "Word  by  a  pastor  is  public,  and  as  such  is  usually 

called  ''preaching."     (See  Lectures  VI.,  VII.,  VIIL,  etc.) 

(L)  "When  and  hoAV  often  to  be  performed — Restrictions  imposed — 
George  Whitefield — Revivals — Dangers  of,  to  the  pastor — Cau- 
tions— Infirm  state  of  health — Yoiing  ministers  must  not  preach 
too  frequently — With  these  limitations  in  view,  the  preaching 
of  the  Word  cannot  be  too  frequent:  i.  The  Sabbath;  ii.  Other 
weekdays;  iii.  On  funeral  occasions — Directions;  iv.  Occasions 
for  social  prayer  and  catechizing. 

(2.)  In  preaching  the  Word,  great  diligence  is  required :  i.  God  has  com- 
manded it;  ii.  It  is  the  divinely  ordained  instrument  for  the 
salvation  of  sinners;  iii.  Rewards  promised  to  the  faithful; 
iv.  Urged  by  the  condition  and  wants  of  his  flock ;  v.  By  the 
example  of  his  Master. 

(3.)  Results  of  a  faithful  preaching  of  the  Word. 

(4.)  Further  suggestions  as  to  the  proper  occasions  of  preaching,  etc. 

2.  The  manner  of  dispensing  God's  Word.     This  must  be  done, 

(1.)  By  declaring  the  whole  counsel  of  God — An  illustration  given  in 

four  particulars — Fearlessly,  but, 
(2.)  In  wisdom — This  necessar}^  from  the  variety  of  the  subjects,  etc. 
(3.)  With  faithfulness  ;  but, 
(4.)  Must  avoid  pei'sonalities. 
(5.)  And  in  the  spirit  of  compassion,  etc. 

Thus  much  regarding  the  public  administration  of  the  Word. 
Consider  next. 
The  more  private  and  limited  dispensation  of  it : 

First,  week-days,  on  siiitable  occasions;  second,  but  not  to  the  neg- 
lect of  suitable  preparations — Difference  between  the  ministry  of 
the  apostles  and  that  of  this  day — Still,  third,  the  spirit  of  the  duty 
to  preach  from  house  to  house  must  be  maintained. 

3.  In  what  consists  the  difference  between  a  public  and  private  dispensation  of 

the  Word. 
Practical  reflections : 

Cautions  against,  1.  A  love  of  criticism;  2.  Against  the  love  of  praise; 
3.  Be  humble. 

LECTURE  XIII. 

PASTORAL   DUTIES,    CONTINUED. 

ADMINISTRATION      OF      THE      SACRAMENTS. 

These  are  four  in  number.  Two  under  the  Ancient  Dispens.wion,  Circumcision 
AND  THE  Passover.  Two  under  the  New  DispExs.\TioN,  Baptism  and  the  Lord's 
Supper. 


XVI 


Analytical  Table  of  Contents. 


Ou  what  constitutes  the  doctrine  of  the  Sacraments  in  general :  1.  The  Ordinances 
80  called;  2.  The  word  "  Sacrament"  not  used  in  Scripture — Derivation  of — By  whom 
and  how  used — ^True  history  of. 

(1.)  In  what  sense  the  term  Sacrament  may  be  retained. 

(2.)  Scriptural  terms  used  to  denote  the  sacraments  are  "Sign"  and  "Seal" — Erro- 
neous comment  of  Tiringius,  a  Roman  Catholic,  on  Gen.  xvii.  4,  exposed — 
Another  by  a  Mennonist  Baptist — Erroneous  comments  on  Rom.  iv.  11,  in 
three  particulars,  exposed.     The  next  duty  of  the  Christian  Pastor  is, 
IIL  The  Administratiox  of  the  sacraments. 

To  sacraments  belong  five  things ;  namely, 

First.  A  Divine  Institution :  1.  Sacraments  were  instituted  by 
God  himself — Proofs:  (1.)  Are  founded  on  the  will  of 
God;  (2.)  Are  religious  ordinances;  (3.)  Things  con- 
tained in  the  promises  can  only  be  given  of  God; 
(4.)  Evident  from  the  nature  of  the  Church  as  an 
organized  body;  (5.)  Proofs  that  they  were  instituted 
by  God  himself  2.  This  is  true,  i.  Of  Circumcision; 
ii.  Of  the  Passover;  iii.  Of  Baptism;  iv.  Of  the  Lord's 
Supper — Socinian  views  of,  refutation  of — Volckelius 
— True  nature  and  design  of  Circumcision.  To  sacra- 
ments belong, 
Second.  A  visible  sign  in  a  Sacrament :  In  what  it  consists,  shown 
in  four  particulars — Proofs  that  it  is  essential — Three 
arguments — Objection — Mode  of  development  of — How 
visible  signs  in  sacraments  are  to  be  distinguished  from 
others,  etc. — Proof  that  the  visible  signs  or  elements 
alone  do  not  constitute  the  saci'aments. 
Thied.  Pass  from  the  visible  sign  to  the  thing  signified:  The 
doctrine  of  visible  signs  further  elucidated  under  the 
Old  Dispensation.  (1.)  Were  designed  as  memorials — 
This  true  of  Circumcision — Of  the  Passover — Both 
were  of  a  mixed  character — Errors  of  Baptists  and 
others — Baptism  and  the  Lord's  Supper  spiritual  in 
their  nature,  and  designed  for  universal  application ; 
(2.)  Privileges  of,  various;  (3.)  The  Church  as  founded 
on  the  Abrahamic  Covenant  constituted  of  a  two-fold 
seed,  etc. — An  important  inference — Wlierein  the  visible 
sign  and  the  thing  signified  are  to  be  distinguished, 
shown  in  four  particulars. 


LECTURE  XIV. 

ADMINISTRATION   OF   THE   SACRAMENTS. 
OBSERVATIONS      ON      THE      SACRAMENTS,      CONTINUED. 

FOCETH.   On  the  union  of  the  external  sign  with  the  thing  signified  by  it. 

1.  This  union — What  called — The  "Forma"  of  the  sacraments — Deriva- 

tion of — "  The  matter"  of — In  what  it  consists. 

2.  Errors  regarding  this  union:  (1.)  Romish  views  of;  (2.)  Lutheran 

views  of— True  doctrine  of:  i.  Negatively;  ii.  Positively:  iii.  This 


Anahjlical  Table  of  Contents.  xvii 

union,    how  formed;    (3.)  Another  Romish  view  reo-ardin"'   the 
doctrine  of  Intention — Fallacy  of  in  three  particulars. 
3.  Remarkable  phraseology  of  the  inspired  writers  in  relation  to  the 
sacraments : 

1st.  To  the  sign,  in  some  passages,  is  given  the  nmne  of  the 
thing  signified — Four  examples — Examination  of  each 
seriatim — Romish  errors  respecting  them  refuted — Tirin- 
gius  on  baptismal  regeneration — Refuted  in  three  argu- 
ments. But,  further: 
2d.  The  thing  signijied  bears  the  name  of  the  sign — Bellarmine's 

and  Crellius's  comments  on  1  Cor,  v.  7 — Answers  to. 
3d.  To  the  sign  is  sometimes  ascribed  the  power  and  efficacy  of 
the  thing  signified — Acts  xxii.  16,  Bellarmine  on — Answer 
to — The  Baptists  on — Answer  to.     Again, 
4th.  To  the  thing  signified  is  sometimes  ascribed  the  ccrcmomi  in 

relation  to  the  sign. 
5th.  The  names  of  the  Old  Testament  sacraments  used  to  desig- 
nate the  members  of  the  Church  under  the  New — This  is  a 
most  important  fact,  in  two  particulars,  regarding  the  Bap- 
tists and  others — Conclusion: 

(1.)  The  Sacraments  and  the  Word,  wherein  they  agree 
'  and  differ :  First.  They  have  the  following  things 
in  common :  i.  Both  proceed  from  God ;  ii.  Both 
address  the  mind  through  the  external  senses; 
iii.  Both  to  be  dispensed  solely  by  ministers  of 
the  Word — Proofs,  in  four  particulars — This 
doctrine  violently  opposed  by  Romanists — De- 
fense of,  in  three  particulars. 

The  sacraments  and  the  Word  means  by  which 
the  Holy  Spirit  operates — Both  exhibit  and 
express  the  grace  of  the  gospel. 

On  the  Romish  errors  regarding  their  efficacj-. 
(2.)  On   the  difference  between   the  Word  and  sacra 

ments — This  shown  in  eight  particulars. 
(3.)  Wherein  the  Christian  sacrifices  are  distinguish- 
able from  the  sacraments,  shown  in  two  particu 
lars. 
(4.)  Wherein  the  sacraments  under  both  Testaments 
agree  and  differ :  i.  Wherein  they  agree,  shown 
in  two  particulars — Errors  of  Baptists  and 
Romanists  exposed;  ii.  Wherein  they  differ, 
shown  in  four  particulars. 


LECTURE    XV. 

ADMINISTRATION   OF   THE   SACRAMENTS,    CONTINUED. 

THE  DESIGN  OR  END  OF  THE  SACRAMENTS. 

To  sacraments  belong, 
Fifth,  The  Design  or  End  for  which  they  were  established. 
2 


xviii  Analytical  Table  of  Contents. 

I.  The  glory  of  God  the  grand  end. 
II.  Subordinately,  various  other  important  ends ;  as, 

1.  To  signify  spiritual  things — ^All  admit  this,  Socinians  excej^ted — 

Transubstantiation. 

2.  Are  seals  of  the  privileges  and  blessings  of  the  evci'lasting  cove- 

nant— Denied  by  Socinians,  Papists,  and  Mennonists — Argu- 
ment to  prove  that  they  are  seals — Various  arguments  of  oppos- 
ing sects  considered — Those  drawn  from  cirmmcision  answered 
— The  Passover — Baptism — The  Lord's  Supper — Objection  by 
the  Papists — Answered  in  three  particulars — Objection  by  Anti- 
pa;doba2:)tists — Answered  in  three  particulars — Direct  argument 
in  proof  of — Objection  of  the  Baptists  answered — Direct  argo- 
ment. 

3.  A  third  subordinate  end,  to  distinguish  the  visible  Church  of 

God  from  the  unbelieving  world — Proved  in  three  particulars. 

4.  Another  end  of  the  sacraments — To  enable  believers  to  testify  their 

union  and  communion  in  the  enjoyment  of  the  same  covenant 
blessings — An  objection  of  Socinus — Answered  in  four  particu- 
lars. 

5.  Another  end — It  binds  believers  to  the  practice  of  all  the  duties  of 

the  covenant. 

6.  Sacramental  signs  and  seals  are  not  promises  made  to  any  individ- 

ual, but  to  the  whole  visible  Church. 

in.  The  number  of  the  sacraments. 

1.  Under  the  Ancient  Dispensation  they  were  two,  and  no  more — 

Errors  of  the  Papists  and  the  Baptists  respecting  Circumcision 
and  the  Passover. 

2.  Under  the  New  Dispensation   also    two,   and   no   more — Further 

remarks  on  the  word  "Sacraments" — The  Papists  add^ys  others 
— "We  must  know  what  they  are. 

(1.)  Confirm'ation — What — Proof  that  it  is  not  a  divine  ordi- 
nance. 

(2.)  Penitence — What — Fallacy  of  in  two  particulars. 

(3.)  Extreme  Unction — AVhat — Fallacy  of  in  two  particulars. 

(4.)  Marriage — What — In  four  particulars — The  Papal  theory 
of,  as  founded  on  Ephes.  vi.  31,  32 — Answer,  in  five  par- 
ticulars. 

(6.)  Ministerial  Order — Proof  that  it  is  not  a  sacrament,  in 
two  particulars. 


LECTURE  XVI. 

ADMINISTRATION  OF   THE   SACRAMENTS,    CONTINUED. 

CIRCUMCISION ITS    ADMINISTRATION. 

A  fe-w  additional  points  of  doctrine,  in  relation  to  the  ancient  sacraments. 

FIRST.  Circumcision — Importance  of  an  understanding  of  this  ancient  seal  of  the 
covenant. 

1.  The  original  terras,  what : 
(1.)  When  instituted. 


Anahjtical  Table  of  Contents.  tcW 

(2.)  l>y  whom  iustiluted — God. 

(3.)  With  whom  instituted — Abraham. 

(•t.)  When  iastituted  with  him. 

2.  Circumcision,  as  an  external  or  visible  sign — What — Its  institution 

shown  in  three  particulars — Reasons  for — Three  assigned — The 
instrument  employed. 

3.  The  thing  signified — Shown  in  four  particulars. 

4.  Circumcision  a  seal — The  end  accomplished  thereby — Rom.  iv.  11, 

explained  in  four  particulars — Forms  the  basis,  first,  of  the  doc- 
trine of  justification  by  faith  without  works ;  Second,  that  cir- 
cumcision was  not  only  a  sign  but  a  seal  of  the  righteousness  of 
faith — Objections  of  opjionents  :  First.  Socinians — Answered  in 
two  particulars ;  Second.  Do.  answered  in  three  particulars  ;  Third. 
Objections  to  circumcision  as  a  seul :  1.  By  Socinians — Answered 
in  two  particulars ;  2.  By  do.  answered  in  three  particulars ;  3. 
By  Episcopius,  the  leader  of  tlie  Armiuians — Answered,  in  two 
particulars : 

5.  Union  or  agreement  of  the  sign  with  the  thing  signified. 

6.  To  whom  administered. 

(I.)  To  adults:  i.  To  Abraham's  household;  ii.  To  strangers;  iii. 
Proved  by  the  practice  of  the  patriarchs. 

(2.)  To  infants:  First.  Circumcised  by  Abraham  on  the  eighth 
day — By  the  ancient  Church,  down  to  the  introduction  of  the 
New  Testament  Dispensation — In  Egj^pt ;  Second.  This  fact 
not  denied ;  Third.  The  time  for  the  circumcision  of  adults 
not  determined  by  the  Divine  Law ;  Fourth.  Proves  the  exist- 
ence in  the  visible  Church  of  infant  church  membership — 
Two  important  results  follow :  1.  It  removes  the  objections 
of  Antipffidobaptists ;  2.  Proves  that  the  right  of  infont 
church  membership  remains,  so  long  as  the  covenant,  of 
which  it  is  a  law,  continues  in  force — Proof,  that  neither 
the  change  in  the  dispensation,  nor  the  abrogation  of  tlie 
right  of  circumcision,  repeals  the  right  of  infant  church 
membership,  in  three  particulars ;  First.  The  Abraharaic 
Covenant  has  still  its  visible  sign  in  another  sacrament ; 
Second.  The  adaptation  of  this  sacrament  to  infants ;  Third. 
That  sacrament  is  Baptism — Shown  in  two  particulars- 
Objections  :  1.  If  this  be  so,  the  baptized  are  bound  to  keep 
the  Ceremonial  Law — Answer,  in  four  particulars  ;  2.  That 
spiritual  circumcision  has  come  in  the  place  of  external 
circumcision.  Col.  ii.,  11,  12,  13 — Answered,  in  two  particu- 
lars ;  Fourth.  Direct  Proofs.     See  following  lecture. 


LECTURE  XVII. 

ADMINISTRATION    OF   THE   SACRAMENTS,    CONTINUED. 

PEllPETUITY  OF  THE  A13RAI1AMIC  COVENANT INFANT  CHURCH  MEMBERSHIP — 

CIRCUMCISION BAPTISM. 

Recapitulation  of  the  preceding  lecture— Direct  proofs  of  the  perpetuity  of  the 
Abrahamic  Covenant. 


XX  Analytical  Table  of  Contents. 

I.  The  visible  Church  organized    on   the   basis  of  the  Abrahamic 

Covenant    of   circumcision  —  Janeway's    Letters    and   Mason's 
Essays  on. 
II.  The  Abrahamic  Covenant  not  abrogated  under  the  New  Testament 
dispensation — Objection  by  tlie  Baptists,  that  tlie  new  is  called 
"  a  better  covenant,"  etc. — Answered  in  four  particulars. 

III.  Proof  from  the  fact,  that  the  believing  Gentiles  were  by  Peter 

included  in  that  covenant. 

Also,  from  the  import  of  the  term   "Everlasting,"   as  applied 
to  that  covenant. 

IV.  Images,  olive  tree,  etc. 

V.  The  names  which  designate  a  relation  to  that  covenant,  applied 
•  alike  to  Jews  and  Gentiles,  shown  in  two  particulars. 

VI.  The  same   blessings   secured   to  Abraham  by  circumcision,    are 
enjoyed  by  the  New  Testament  believers. 

Infant  church  membership  did  not  depend  upon  the  visible 
sign  of  circumcision,  but  upon  the  covenant  itself,  which  is 
still  in  force  ;  therefore,  infant  church  membership  cannot 
be  abrogated — Arguments  in  proof  of. 
The  silence  of  the  New  Testament  writers  regarding  infant 
church  membership,  as  urged  by  the  Baptists,  no  argument 
against  it,  shown  in  two  particulars  : 
I.  But  the  New  Testament  writers  are  not  silent  as  to  this  matter. 
Proof:  from  the  words  of  Christ,  Matt.  xix.  13,  14 ;  Mark  x.  13, 
16.     Objection  by  Socinians   and   Baptists — Answered  in  five 
particulars — Another  objection  by  the  Baptists — Answered — 
Another  objection — Answered. 

II.  The  next  ai'gument  drawn  from  the  relation  of  children  to  "  the 

kingdom  of  God,"  shown  in  two  particulars — Objection  by  the 
Baptists — Answered  in  two  particulars — Another  objection  by 
the  Baptists — Answered  in  three  particulars — A  third  objection 
by  the  Baptists — Answered  in  two  particulars. 


LECTURE  XVIII. 

INFANT   CHURCH   MEMBERSHIP,    CONTINUED. 

CIRCUMCISION BAPTISM. 

Further  proofs,  di-awn  from  passages  in  the  New  Testament.     Recapitulation  of 
the  preceding  lecture. 

III.  The  first  proof,  from  the  words  of  Peter,  Acts  ii.  39  :  1.  "Who  were 

intended  by  the  words,  "you  and  your  children?"  Answer: 
The  Jews — Two  facts  stated — Objection  by  the  Baptists — 
Answered  in  three  particulars — Another  objection  by  the 
Baptists,  answered  in  two  particulars — 2.  What  we  are  to 
understand  by  "the  promise"  in  Acts  ii.,  "to  you  and  to  your 
children  ?"  explained,  in  connection  with  other  promises. 

IV.  From  the  words  of  Paul,  Rom.  iv.  13,  14:  Explained  in  four  par- 

ticulars— Two  inferences. 


Analytical  Table  of  Contents. 


XXI 


V.  From  the  worJs  of  Paul,  Gal.  iii.  14:  Kxplained — Inference — Re- 
capitulation of  the  preceding  arguments,  in  four  particulars. 
Pi'oof,  from  "  the  Bajjtism  of  Households." 


LECTURE  XIX. 

THE     PASSOVER. 

The  next  sacrament,  under  the  Old  Testament  dispensation,  comes  now  to  be 
considered,  namely: 

SECOND.  The  Passover. 

I.  The  Name :   The  original  terms  whence  it   is   derived — What  it 
denoted,  and  to  what  to  be  applied — Shown  in  four  particulars. 
II.  By  whom  instituted — JEnovAii. 

1.  The  time  of  institution — Two  particulars. 

2.  The  time  when  celebrated — Shown  in  four  particulars. 

(1.)  The  month — Two  remarks;  (2.)  The  day  of  the  month  ; 
(3.)  The  time  of  the  day  ;  (4.)  The  two  evenings — Remarks. 

3.  The  places  of  celebration. 

(1.)  In  different  places — Egypt — The  wilderness — Gilgal. 
(2)  One  particular  place — The  Land  of   Promise,  Jerusalem. 

4.  The  visible  sign  of;  (1.)  The  lamb  or  small  beast ;  (2.)  Oxen — 

On  what  occasion  used — The  lamb  the  ordinary  victim — 
Its  qualities,  etc.,  in  three  particulars — Further  particulars 
respecting  the  lamb;  i.  The  slaying  of;  ii.  Sprinkling  of 
the  blood,  shown  in  three  particulars ;  iii.  Roasting  the 
flesh ;  iv.  Eating,  shown  in  three  particulars. 

5.  The  thing  signified  by  the  Passover — It  was, 

(1.)  A  memorial  feast — Children  admitted  to — ISTot  thereby 

to  be  admitted  to  the  Lord's  Supper.     It  was  also, 
(2.)  An  expiatory  sacrifice — Denied  by  Socinians — Proved, 
in  four  arguments — Was  a  type  of  the  sacrifice  of 
Christ  for  sin. 
(3.)  The  Passover,  also,  was  of  a  sacramental  character — 
Proof  of,   shown  in  four  particulars — AMiat  it  signified 
in  its  typical  i-elatiou  to  Christ,  the  antitype,  shown  in 
four  particulars. 

6.  Agreement  between  the  sign  and  the  thing  signified— Shov^n 

in  two  particulars. 

7.  The  partakers  of  the  Passover — First.  The  ichole  congregation 

— Exceptions — Erastus,  Prj-nne,  and  others  affirm,  tliat  even 
the  morally  unclean  might  cat  the  Passover — Three  ad- 
missions— Error  of  the  Erastian  theory  shown  in  three 
arguments — The  subject  re=imied  in  the  next  lecture. 


xxii  Analytical  Table' of  Contents. 


LECTURE  XX.  • 

THE   PASSOVER' — WOMEN — FEAST    OF    UKLEAVENED    BREAD — 

BAPTISM. 

RECAPITULATION THE     SUBJECT    CONTINUED. 

Besides  the  circumcised  Israelites, 

Second.  The  Women  of  Israel  were  admitted  to  the  Passover — A  diffi 

culty  met  and  answered,  in  six  particulars. 
Third.  Families — Number  in  each — Provisions  by  law  for  those  una 

Avoidably  prevented  from  celebrating  the  Passover. 
Fourth.  Proselytes. 

The  Feast  of  Unleavened  Bread. 

Distinction  between  it  and  the  Passover — Conclusion. 

BAPTISM. 

Let  us  now  turn  our  attention  to  the  sacraments  under  the  New  Dispensation; 
and, 

FIRST.    Holy   Baptism  —  Derivation   of   the   term,    from   the  Greek,  BartT'tSjUa, 
Matt.  iii.  Y  ;    xxi.   15;  Rom.  vi.  4.     Your  attention  is  directed, 
I.  To  the  baptism  of  the  Hebrcivs. 

1.  The  subjects — Proselytes  from  other  nations.     Hence, 

(1.)  The  "  divers  washings  "  of  which  Paul  speaks,  Heb.  ix. 
10 — Maimonides  on. 

(2.)  Not  claimed  by  them  to  be  founded  in  a  Divine  com- 
mand. 

(3.)  Immersion,  the  moae — Remarks  on. 

(4.)  The  act  performed,  not  by  church  officers,  but  by  the 
proselytes  themselves 

2.  The  children   of    these    proselytes — How  were   they  treated 

in  the  Jewish  Church  ? — Those  brought  with  them — Both 
circumcised  and  baptized — Those  born  after — Only  circum- 
cised— Three  important  inferences. 

II.  The  baptism  of  John :  Tliis  subject  involves  a  controversy  with 
the  Baptists  on  many  points — What  the  Baptists  affirm  respecting 
the  baptism  of  John. 

First.  That  Christian  baptism  was  promulgated  by  him. 
Second.  That  he  and  his  disciples  administered  one  of  the  sacra- 
ments of  the  Christian  Church — Answer — Facts  admit- 
ted in  regard  to  the  baptism  of  John.     It  is  conceded, 

1.  That  John  came  from  God. 

2.  That  he  baptized  b^r  immersion,  or  washing.    But, 

3.  That  he  did  not  derive  his  commission  from  Christ. 

4.  He  came  to  prepare  the  way  for  Messiah — This 

the  pivot  on  which  his  whole  mission  turns — 
Two  passages  explained:  (1.)  Isaiah  xl.  3: 
(2.)  Mai.  iii.  1. 


Analytical  Table  of  Contents.  yyiii 

First.  What  is  meant  by  "  the  way  of  the  Messiah,  or  Redeemer," 
as  employed  by  the  pro])hets,  evangelists,  and  the 
apostle  Paul,  explained. 
Second.  How  the  way  was  thus  prepared  by  John — Obstaelos  in 
the  way  of  Messiah — A  view  of  his  character  and  work 
necessary  to  explain  them. 

1.  Character  and  work  of  Christ. 

2.  Wrong  notions  of  the  Jews  respecting  them. 

3.  Their  strong  attachment  to  the  tabernacle  and 

temple  worship. 

4.  But  Christ  came  to  break  down  the  middle  wall 

of  partition  between  Jew  and  Gentile. 
Further  remarks  respecting  the  ministry  of  John : 
(1.)  It  was  administered  at  the  end  of  the  Old, 
and  beginning  of  the  New  Dispensation — 
What  follows,  on  the  Baptist  hypothesis, 
shown  in  two  particulars — Conclusion — 
The  subject  resumed  in  the  next  Lecture. 


LECTURE  XXI. 

HOLY   BAPTISM — THE   SUBJECT   CONTINUED. 

John's  ministry  and  baptism  prkparatjve — joiin's  baptism  not  a  sacra- 
ment  NOT    CHRISTIAN    JiAPTISM. 

Recapitulation.     Proof, 
I.  That  John's  baptism  was  not  a  Christian  sacrament. 

1.  No  jirovision  was  made  for  its  perpetual  observance  in  the  Church  as  a  stand- 

ing sacrament. 

(1.)  His  baptism  expired  with  his  death. 

(2.)  No  provision  made  for  its  continuance  by  Christ — The  sacrament 
of  holy  baptism  not  instituted  till  after  the  resurrection. 

2.  The  ministrj^  of  John  merely  preparative,  evident  from  a  view  of  its  princi- 

pal parts,  shown  in  five  particulars — Conclusion. 

3.  Further  evidence  from  John's  preaching,  in  five  particulars. 

'  II.  John's  baptism  was  not  Christian  baptism — Arguments  in  proof  of,  derived  from 
Robert  Hall,  etc. 

1.  The  commission  to  baptize  all  nations  originated  in  the  express  command  of 

Christ,  which  John's  did  not. 

2.  John's  baptism  was  administered  before  the  Christian  dispensation  opened,  etc. 

3.  Christian   baptism   is  a  sacrament  of  visible  initiation   into   the  Christian 

Church,  as  distinguished  from  the  ancient  Jewish  Church,  shown  in  two 
particulars. 

4.  The  biijitism  of  John  was  unto  repentance  and  reformation,  as  a  preparation 

for  the  approachiiiej  Vm\^Aom  of  God  ;  but  the  institution  of  Christ  included 
an  explicit  profession  of  faith  in  him  as  the  Lord  of  that  kingdom. 
Three  observations  on : 

5.  Christian  baptism  was  invariably  administered  in  the  name  of  Christ,  but 

John's  baptism  was  not  performed  in  that  name. 


xxiv  Analytical  Table  of  Contents. 

6.  John  not  only  distinguished  his  baptism  from  that  of  Christ,  which  was  to 

follow  his,  but  Clirist's  baptism  is  distinguished  from  John's,  etc. 

7.  No  provision  made  for  its  continuance. 

8.  The  apostles  re-baptized  those  who  had  been  baptized  by  John,  etc. — Instances 

of — Three  inferences — The  last  inference  (namely,  that  those  baptized  by 
John  did  not  receive  the  Holy  Spirit)  violently  opposed  by  certain  Baptist 
writers — The  facts  in  this  controversy,  as  founded  on  Acts  xviii.  23,  et  seq., 
fully  discussed — ApoUos,  etc. 


LECTURE    XXII. 

HOLY   BAPTISM — THE    SUBJECT    CONTINUED. 

John's   baptism,  and  the   baptism  administered   by  Christ's  disciples, 

temporary. 

Recapitulation  of  the  facts  in  the  case  of  Apollos,  at  the  close  of  the  preceding 
Lecture,  with  further  remarks  concerning  him — Further  facts  in  this  controversy,  in 
proof  that  John's  baptism  was  temporary,  as  derived  from  Acts,  chapter  xix. — Direct 
:irguments  resumed  from  the  preceding  Lecture. 

9.  John's  ministry  and  baptism  were  limited  to  the  Jews,  etc. 
10.  The  Abrahamic  Covenant,  of  which  the  New  Economy  is  a  more  full  dispen- 
sation, included  infants — But  John  did  not  baptize  infants — Conclusion — 
Two  inferences — Remarks  on  the  baptism  which  our  Lord's  disciphx,  by  his 
order,  administered  before  the  resurrection — This  transaction  recorded  John 
iii.  22-26,  and  John  iv.  1 — These  records  examined — Proof  that  the  baptism 
administered  by  them  was  not  the  sacrament  of  baptism  afterwards  insti- 
tuted by  Christ.     The  arguments  are  the  following : 

(1.)  The  faith  required  in  John's  baptism  had  not  Jesus  of  Nazareth  for  its 

object,  nor  was  it  administered  in  the  name  of  Christ. 
(2.)  So  many  Avould  not  have  been  baptized  by  the  disciples  in  Judea,  if 
at  their  baptism  they  had  known  and  acknowledged  (as  is  required 
of  adults  in  Christian  baptism)  that  Jesus  of  Nazareth  was  the 
Christ. 
(3.)  This  baptism  by  the  disciple?,  like  that  of  John,  was  only  a  temporary 

baptism. 
(4.)  Baptism  administered  by  our  Lord's  disciples  could  not  belong  to  the 
New  Testament  dispensation  and  Church,  for  these  were  not  yet  in 
being. 
(5.)  Our  Lord,  for  a  short  time,  directed  his  disciples  to  baptize — Objects 
of,  shown  in  two  jjarticulars. 

LECTURE    XXIII. 

CHRISTIAN     BAPTISM. 

NAME  INSTITUTION  VISIBLE       SIGN. 

Recapitulation  of  the  preceding  Lecture.     The  subject  of  the  present  Lecture  is, 
Baptism  as  a  sacrament,  instituted  by  Christ  after  the  resurrection — To  it  as  such 
belong  three  things,  namely :  \.  Its  doctrine;  2.  Its  history;  3.  Its  pastoral  admin- 
istration. 


Analytical  Table  of  Contents.  xxv 

I.  Of  the  Doctrine  of  Baptism.     Under  this  heiul,  consider, 

1.  Its  Ma?ne — derived  from  the  Greek,  "  Bartttcr^a,"  Matt.  iii.  T  ;  xxi.  15;  Rom. 

VI.  4 — Remarks   on — Vai'ious   applications   of  the  verb  Bartttsa — from 

BartT'aj — and  the  noun  "  BartT'iff/^a." 

FirjiT.  Literally,   as  applied,    1.    To  civil  purposes,   (for  example,   to 

human  bodies,)  in  the  sense,  (1.)  Of  dipping,  or  immersing ; 

(2.)  Of  washing ;  (3.)  Articles  of  domestic  use;  (4.)  Aspersion, 

or  sprinkling — Erroneous  use  of  these  terms  by  the  Baptists; 

2.  Their  cercmojiial  use — Ileb.  ix.  10,  bia^ofoig  Bartria/totj, 

explained. 

■  Second.  '[JsqA  figuratively :  What  they  signifj^,  shown  in  three  particulars. 

2.  The  divine  institution  of  baptism. 

(1.)  Instituted  by  Christ,  as  the  sacrament  of  the  Abrahamic  Covenant 
under  the  New  Dispensation. 

(2.)  The  time  when  instituted,  after  the  resurrection — Two  remarks  on. 

(3.)  At  the  first  institution  of  ihe  gospel  ministry. 

(4.)  Its  perpetual  observance  obligatory — Rejected  by  Socinians  and 
Quakers — Reply  to,  in  three  jiarticulars — Further  remarks  on  the 
Quaker  theory  of  baptism  hy  the  Spirit  only,  in  seven  particulars. 

3.  Baptism  as  a  visible  sign.     This  consists  in  the  use, 

(1.)  Of  pure  natural  water — Unauthorized  additions  to,  by  the  Churches 

of  Rome  and  England — Alohammedans. 
(2.)  Prescribed  action  in  baptism — Mode,  by  immersion,  affusion,  and 
sprinkling — Baptist  objections — Answers  to — Direct  arguments  in 
support  of  the  mode  by  aspersion  and  sprinkling — Three  prelii;ii- 
naries — Arguments,  etc. 

i.  The  baptism  of  three  thousand  persons  by  immersion  in  half 

a  day  by  the  twelve  apostles  impossible, 
ii.  Admitting  the  baptism  of  the  Eunuch  to  have  been  by  im- 
mersion, (though  improbable,)  the  circumstances  in  the  cases 
of  Paul,  the  Jailer,  and  others,  favor  that  of  aspersion. 
iii.  Sprinkling  by  blood  and  water  divinely  aj^pointed,  and  of 

common  use  among  the  Jews. 
iv.  Christ's  yoke  easy — Conclusion — Trine  immersion  and  sj^rink- 
ling. 

LECTURE    XXIV. 

CHRISTIAN   BAPTISM — SUBJECT   CONTINUED. 

THE    VISIBLE    SIGN THE    THING    SIGNIFIED BAPTISMAL    REGENERATION. 

Recapitulation.     Another  appendage  of  the  action  of  Christian  baptism  as  a  sacra- 
ment, in  addition  to  the  mode,  is, 

Second.  The  union  of  the  Word  of  God  with  the  application  of  the  water,  in  the 
name  of  the  Father,  Son,  and  Holy  Ghost — Remarks  on : 

1.  Must  be  proclaimed  in  the  foi'm  prescribed  by  Christ. 

2.  Publication  of  the  name  of  the  ])erson  baptized — Remarks,  (1.)  On 

the  word  "Christening" — When  improperly  used ;  (2.)  On  the 
words  "Regeneration  and  Regenerated,"  as  used  by  tlie  ancient 
Fathers;  (3.)  On  the  words  "lUuudnation"  and  "Enlightened;" 


■xsvi  Analytical  Table  of  Contents. 

(4.)  Result  of  the  loose  use  of  by  tbe  Cluirches  of  Rome  and  Eng- 
land, and  by  Lntheraus,  Methodists,  etc. — The  dognaa  of  bap- 
tismal regeneration. 

3.  Baptism  not  regeneration — Proofs : 

I.  The  material  substance  used  in  baptism  cannot  reach  the 

mind — Objection — Answer. 
n.  All  who  have  partaken  of  the  sacraments  not  real  converts — 
Israelites — Simon  Magus. 

III.  Faith  and  repentance  required  of  adults  before  baptism. 

IV.  Regeneration  necessary  to  salvation — Baptism  not. 

V.  The  administration  of  sacraments  a  discretionary  act  of  the 
minister — Not  so  of  the  disposal  of  the  Spirit.  To  the  doc-" 
trine  of  baptism  belongs, 

4.  The  thing  signified — In  what  it  consists. 

(1.)  It  seals  to  the  Church  the  various  grace  of  the  Covenant. 

(2.)  Is  not  communicated  in  the  same  measure,  or  alike,  to  all — 
Reasons  therefor,  in  two  particulars — Proof,  in  three  par- 
ticulars— These  apply  to  the  Lord's  Supper,  but  particu- 
larly to  baptism — Applied  to  the  case, 
First.  Of  INFANTS,  in  two  particulars. 
Second.  Of  adults,  in  four  jjarticulars. 

5.  Agreement  between  the  sign  and  the  thing  signified — This  so  obvi- 

ous as  to  require  no  remarks. 

6.  The  lawful  partakers  of  baptism,  or  the  subjects  of     These  are, 

(1.)  Adults — Believing — No  dispute  regarding  them. 
(2.)  Infants — Rejected  by  the  Baptists — Their  right  to,  supported 
by  the  following  arguments :  namely, 

I.  The  p)erpetuity  of  the  Abrahamic  Covenant,  shown 
in  two  particulars. 
II.  The  substitution  of  baptism  in  the  place  of  circum- 
cision— Denied  by  the  Baptists — A  case  supposed 
— Recapitvilation  of  proofs  in  a  former  Lecture,  in 
three  particulars — Objection — Answered,  in  four 
i  particulars 

III.  From  the  relation  which  infants  sustain  to  God  and 

his  Church. 

IV.  Apostolic  example — Two  remarks  on — Facts  reviewed 

in  two  particulars — Conclusion. 


LECTURE  XXV. 
HISTORY   OF  BAPTISM — ITS   PASTORAL   ADMIIS'ISTRATION', 

To  the  ordinance  of  Baptism,  as  a  Christian  sacrament,  belongs. 
Its  IIisTOEY :  Preliminaries — Design  and  use  of — Confined  in  this  lecture  to  in- 
fants— Limited  to  the  period  of  Augustine — Authorities  quoted. 
L  The  Apostles,  and  those  who  acted  with  them — Examples. 

2.  Hermes. 

3.  Justin  Martyr — Three  remarks  on  liis  testimony. 

4.  Irenicus,  A.  D.  150 — Two  remarks  on. 


Analytical  TcibJe  of  Contents.  xxvii 

5.  Tertullian — Remark. 

6.  Origen. 

1.  Cypriau,  Bishop  of  Carthage — Fidus — Council  of  Carthage,  A.  D.  253. 

8.  Optatus,  A.  D.  360— Remarks. 

9.  Gregory  IS'azianzen- 

10.  Ambrose. 

Those  writers  -who  fliourished  from  A.  D.  SSO  to  Augustine. 

11.  Chrysostom. 

12.  Athanasius — Pelagius — Controversy  awakened  by  his  erroi-s,  etc. 

13.  Jerome,  or  Ilieronymus. 

14.  Augustine — Three  remarks  on    1   Cor.  vii.,    "  Else  were  your  children  un- 

clean," etc. 
Objection  of  the  Baptists,  that  the  baptism  of  infants  was  an  unscrip- 
tural  innovation — Claim    the   Waldenses,   etc. — Reply  to,    in   two 
particulars — Waldensian  testimony  in  defense  of  infant  baptism — 
The  last  article  connected  with  Christian  baptism  as  a  sacrament. 
II.  Its  Pastoral  Administkatiox — Preliminaries — Directions  in  reference  to  the  sub- 
jects of, 

1.  Infants:  Remarks  on, 

(1.)  The  qualifications  of   the  parents  who  present  children  for  holy 

baptism.  • 
(2.)  Important  questions,  regarding  those  church  members  who  have 

not  fulfilled  their  baptismal  vows. 
(3.)  Recent  action  of  General  Sj'nod  on. 
(4.)  Further  questions  on. 
(5.)  When  parents  should  apply  to  the  pastor  for  the  baptism  of  their 

children — Reasons  for. 
(6.)  Parents  to  be  instructed  in  regard  to  the  doctrine  and  obligations  of. 

2.  Adults: 

(1.)  On   application,  time   to   be   given   for   pastoral   instruction   and 

examination,  etc. 
(2.)  To  be  administered  in  public  assemblies — Private  baptism — ^Five 

reasons  given  against. 
(3.)  To  be  administered  on  the  Sabbath. 
(4.)  How  to  be  administered. 
(6.)  A  record  of  the  baptized  to  be  kept. 


LECTURE  XXVI. 
THE     lord's    supper. 

Tlie  last  of  the  four  divinely  appointed  sacraments,  and  the  second  under  the 
Is'ew  Dispensation  is, 

THE    lord's    supper. 

Preliminaries — Its  basis,    the  Abrahamic  Covenant — Early   and    gradually   cor- 
rupted, until  it  degenerated  into  the  Popish  Mass — Corrupted, 

1.  By  the  Romish  Church. 

2.  By  Unitarians. 

8.  By  some  Protestant  denominations — Lutherans — The  Church  of  England 
and  others — Importance  of  a  right  underttanding,  etc.,  of — Its  doctrine, 
historj",  and  administration. 


xxviii  Analytical  Tcible  of  Contents. 

I.  Its   Doctrine:     This  comprfhends   the  name,  Divine   institution,   visible  sign, 
the  thing  signified,  the  pai-takers,  and  the  design  of,  etc. 

1.  The  name. 

(1.)  Derivation  of — Why  called  a  "  supper,"  shown  in  four  particulars — 
Other  names — Mass  or  Missa — "Bread" — "The  cup  of  blessing" 
—  "Tlie  breaking  of  bread" — "Sacrificium" — "The  sacrament 
of  the  altar" — The  first  and  last  condemned. 

2.  lis  Divine  institution:  (1.)  Christ   its  author;  (2.)  Mode  of,  its  analogy 

to  the  Passover;  (.".)  What  taught  tliereby,  shown  in  three  particulars; 
(4.)  Bread  and  wine  in  the  passover  changed  from  a  common  to  a  special 
use  :  (5.)  Christ  commands  its  observance. 

Objection  by  the  Quakers,  that  this  institution  is  not  obligatory — 
Answered  in  five  ai-guments. 

3.  The  visible  sign.     The  elements  consist, 

First.  Of  tlie  symbols  themselves — Bread  and  wine. 

1.  Bread — Kind,  etc. — Papists   use  wafers — Folly  of — Three 

reasons  for  rejecting  their  use. 

2.  Wine — Remarks  on — Color  of — Whether  to  be  mixed  with 

water — Whether  other  elements  can  be  substituted.     To 
the  visible  sign  belongs  also, 
Second.  The  actions,  both  of  the  administrator  and  tlie  recipient. 

FmsT.  Tlie  actions  of  Christ — What  he  did  and  said  in  dis- 
tributing the  bread  and  wine — What  he  did  in 
relation  to  the  bread,  shown  in  four  particulars — And 
to  the  wine,  shown  in  three  particulars — What  he 
SAID — His  words  were  either,  (1.)  Preceptive,  or, 
(2.)  E.\planatory — Remarks  on.  In  relation  to  the 
"  bread,"  "  This  is  my  body,  given — broken — for 
you :"  Matt.  xxvi. ;  Mark  xiv. ;  1  Cor.  x.  24 — Same 
with  the  lamb  in  the  passover — Perversion  of,  by 
Romanists. 

Transubstaxtiation — Arguments  against. 

I.  Such  transubstantiation  contradicted  by  the  whole  history  of  its  institu- 
tion, etc. 
II.  Is  destructive  of  the  human  nature,  and  hence  of  the  person  of  Christ. 
IIL  Contradicts  the  testimony  of  our  senses — Objection  by  Papists — Answered  in 
three  particulars. 


LECTURE  XXVIL 

THE    lord's   supper,    GOXTINUED. 
TRANSUBSTANTIATION THE    CUP THE    THING    SIGNIFIED. 

The  arguments  against  transubstantiation  resumed  : 

IV.  If  Christ's  words,  "  this  is  my  body,"  changed  the  bread  into  his  real  body, 

then  he  did  not  die,  etc. 
Y.  Is  contradicted  by  all  the  facts  connected  with  the  crucifixion,  resurrection, 

and  ascension  of  Christ. 
VI.   Is  contJ-adioted  by  Scripture. 


Analytical  Table  of  Contents. 


XXIX 


VII.  Destroys  the  character  of  the  Lord's  Supper  as  a  sacrament,  and  makes  the 
Saviour  not  au  object  of  faith,  but  of  carnal  enjoyment. 
VIII.  Involves  the  working  of  a  miracle,  without  exciting  astonishment. 
IX.  Is  opposed  by  the  history  of  the  Lord's  Supper,  and   the   sentiments  of  the 
primitive  and  ancient  Fathers — Concluding  remarks — The  words,  "this  is 
my  body,"  to  be  understood  literally. 

The  words  of  Christ,  in  relation  to  the  c^lp,  are, 
First.   Preceptive — Perversion  of  by  Romanists. 

Popish  prohibition  of  the  cup  to  the  laity — Principal  reason 
for— That  the  disciples  were  all  priests  and  not  laity— Answered 
— Other  objections  by  Romanists  to  the  giving  the  cup — Bel- 
larmine  —  Answered — Another  writer  —  Answered — Another 
by  Bellarmine — Answered — Further  arguments   in   proof  of 
the  existence  of  the  law  requiring  communion  in  both  kinds. 
(L)  The  ctmmand  of  the  Saviour  is  exjjress. 
(2.)  The  disciples  did  all  drink  of  the  cup. 
(3.)  Inferred,  from  the  relation  believers  sustain  to  Christ. 
(4.)  Proof,  from  1  Cor.  x.,  xi. 

(5.)  The  abuse  of  the  cup  by  the  Corinthians,  proof  that 
they  had  access  to  it  by  law. 
Second.  The   explanatory  words,  etc.,  "  This  cup   is  the  New  Testa- 
ment in  my  blood,"  etc. — Defended  against  Romish  perver- 
sions— Their  true  sense  explained,  in  three  particulars. 
We  now  come  to  consider, 

Second.  The  actions  of  the  disciples,  as  the  first  communicants,  etc. — Shown 
in  three  particulars. 

4.  The  thing  signified  and  sealed  by  the  visible  signs  in  the  Lord's  Supper. 

First.  The   sign,    what? — In   general — In   particular — Conclusion — A 
question  answered. 
Second.  Seals — Explained  in  four  particulars. 

5.  Agreement  between  the  sign  and  the  thing  signified. 

6.  The  lawful  partakers  of  the  Holy  Supper — Erastians — ^Those  who  admit 

all  the  baptized — Proof,  that  the  Lord's  Supper  is  not  a  converting 
ordinance,  in  five  arguments. 

Objection.  But  did  not  all  the  Israelites  eat  the  Passover?     (See 
Lecture  on.) 

Question.  Can  the  Lord's  Supper  be  lawfully  administered  to  children  ? 
— Answered — Conclusion. 
1.  The  end  for  wliich  the  Holy  Supper  was  instituted — Shown  in  seven  par- 
ticulars— Private  communion  condemned — Conclusion — The  obligations 
which  it  imjjoses — Shown  in  four  particulars. 


LECTURE    XXVIII. 

THE    lord's    SUPPER,     CONTINUED. 
THE     HISTORY     OF     THE     LORd's     SUPPER. 


This  lecture  treats, 
II.  Of  the  IIisTonv  of  the  Holy  Supper. 

Preliminaries — Two  facts  in  reirard  to  it: 


XXX  Analytical  Tahle  of  Contents. 

First.  The  apostolic  a^q:  Its  administration  frequent ;  2.  It  involved  an  avowal 
of  the  doctrines  of  the  gospel :  3.  Was  simple  in  its  rites ;  4.  Yet 
soon  perverted  by  unregenerate  Jews  and  Gentiles. 

First.  The  heretic  Ebion — his  heresy  shown  in  three  particulars. 
Second.  The  church  at  Corinth — Reproved  by  Paul — 1  Corinth, 
xi.,  fully  explained,  in  four  particulars — Abuses  of  verse 
27,  by  Bellai'mine  and  some  Lutheran  doctors — Answered 
in  four  particulars — On  1  Corinth,  xi.  28 — The  duty  of 
sdf  ejcam/natio7i — The  law  respecting  it — AVhat  is  included 
in  the  duty  of  self-examination — Consequence  of  an  un- 
worthy eating  and  drinking,  etc.,  1  Corinth,  xi.  29,  30 — 
Summary  of  the  preceding  exposition. 

Second.  Age  of  the  Apostolical  Fathers ;  These  are :  (1.)  The  five  following,  name- 
ly. Hernias,  Polycarp,  Ignatius,  Clemens,  and  Barnabas — Their  writings 
•  limited — Say  but  little  on  this  subject — Quotations  from  (1.)  Justin 
Martyr;  (2.)  Irenfeus;  (3.)  Ignatius;  (1.)  Irenasas  again;  (5.)  Clemens. 
Of  the  manner  of  celebrating,  etc. — Justin — Facts  expressed  thereby, 
in  four  particulars — On  the  words  "  offering,  sacrifice,  and  altar '  — 
Two  observations. 


LECTURE  XXIX. 

THE     POPISH     MASS. 

Preliminaries — General  description  of — Accounts  for  three  characteristics  of  the 
;ioniish  Church — Made  the  subject  of  particular  discussion  in  the  Heidelberg  Cate- 
ciiism — Hence,  this  Lecture. 

I.  Of  the  Mass  in  general. 

1.  Its  name — Latin  Missa,  corrupted  into  Mass. 

(L)  Its  origin. 

(2.)  When  first  known  in  the  apostolic  age. 

2.  Tlie  visible  signs  and  ceremonies  of — Contrariety  of,  to  those  of  the  Lord's 

Supper,  shown  in  three  particulars. 

3.  The  doctrine  of,  as  settled  by  the  Council  of  Trent,  shown  in  five  particu- 

lars :  i.  Is  founded  on  the  doctrine  of  transubstantiation  ;  ii.  Is  a  denial 
of  the  full  atonement  for  sin  made  by  Christ ;  iii.  Is  opposed  by  every 
fact  the  Scriptures  express  in  relation  to  the  present  state  of  the  Re- 
deemer ;  iv.  Romanists  worse  than  the  Jews,  who  crucified  Christ  but 
once,  they  often ;  v.  Romanists  inconsistent,  who  offer  up  an  unbloody 
sacrifice  ;  vi.  Lastly,  the  Lord's  Supper  a  eucharistic,  not  a  propitiatory 
sacrifice. 

4.  The  history  of  the  Mass — ?fot  known  to   the  apostles,  nor  to  the  early 

Latin  Christians.  First.  Proof  that  the  Lord's  Supper  was  not  intended 
as  an  expiatory  sacrifice  of  the  body  of  Christ.  Second.  Proof  that  from 
A.  D.  100  to  600,  no  traces  are  to  be  found  of  the  Romish  Mass :  (1.) 
Justin  Martyr  quoted ;  (i.)  Romish  plea  from  Justin  Martyr's  use  of  the 
Avord  oblations — Answered;  (ii.)  Another  plea,  from  Justin's  Dialogue 
with  Trypho — Answered  ;  (iii.)  Another,  from  Clemens  Romanus,  etc. — 
Answered;  (iv.)  Another  ditto — Answered;  (v.)  Another,  from  Irenfeus  — 
Answered — Conclusion,  on   the    history  of  the  second  centuiy;  ii.  His- 


Analytical  Tahle  of  Contents.  xxxi 

tory  of,  in  the  third  century — Preliminary — Cyprian;  iii.  Historj- of,  in 
the  fourth  century;  iv.  From  the  fourth  to  the  beginning  of  the  seventh 
century ;  v.  From  A.  D.  600  to  850 ;  vi.  From  the  period  of  Leo  IV., 
A.  D.  850,  to  the  Council  of  Lateran,  under  Innocent  III.,  A.  D.  1215; 
vii.  From  Luther,  etc.,  down  to  the  Council  of  Trent,  A.  D.  1539-40. 


LECTURE  XXX. 

THE     LOKD'S     supper     (RESUMED.) 

ITS  PASTORAL  ADLIINISTRATION. 

We  come  now  to  inquire  respecting, 
III.  The  Pastoral  Admixktr.vtiox  of  the  Lord's  Supper. 

1.  Of  his  duties  in  general. 

(1.)  Must  teach  sound  doctrine  in  regard  to  it — "WTiat  it  comprehends, 
shown  in  four  particulars — ^The  idea  embraced  in  the  word  con- 
dition, what. 

2.  Other  pastoral  duties.     These  relate, 

(1.)  To  the  pastor  himself  in  his  preparations.     He  should. 

First.  Press  upon  sinners  the  duty  of  immediate  preparation. 
Second.  Avoid  interruptions  from  worldly-  sources. 
Third.  Commence  his  pulpit  preparations  early  in  the  week. 
(2.)  To  the  people  of  his  charge. 

First.  Call  a  special  prayer-meeting  early  in  conmaunion  week. 
Second.  Examine  persons  for  admission  to  communion — Directions 
how  to  conduct  such  examinations — Particular  cases,  how 
to  be  treated — Further  directions — Two  points  of  special 
inquiry  regarding  candidates,  etc. — Questions  to. 
Third.  Should  be  familiar  and  tender,   while  he  is   solemn  and 
faithful,  in  his  examinations. 
Fourth.  Further  directions  to  the  pastor. 
Fifth.  The  delivery  of  an  action  sermon. 

Sixth.  Appropriate  subjects  of  discourse  immediately  before  the 
communion. 
Seventh.  A  question,  whether  the   communion  should  be  delivered 

privately. 
Eighth.  Let  the  pastor  exhort,  that  the  whole  communion  Sabbath 
be  most  religiously  sanctified. 


LECTURE  XXXL 
PASTORAL     DUTIES,     RESUMED. 

CATECHETICAL    INSTRUCTION. 

The  character  of  this  duty  : 

1.  Exposition  of  2  Tim.  i.  13,  "  sound  words." 

2.  To  these  "sound  words"  is  ascribed  "a  form" — Explained. 

3.  Derivation  of  the  word  catechize. 

4.  The  primitive  practice  of — Creeds — Apologies — Catechisms. 


xxxii  Analytical  Table  of  Contents.  ' 

II.  Of  catechisms  in  general. 

1.  Coraprelieud  oral  instruction  by  question  and  answer. 

2.  Not  given  by  divine  authority,  and  hence  not  infallible. 

3.  Early  origin  and  use  of  such  compilations. 

III.  History  of  Catechisms  ;  and, 

1.  Of  the  Heidelberg  Ga.iQc\aiva — By  whom  compiled — Extent  of  circulation — 

A  choice  summary  of    Christian   doctrine — Occasion    on  which  it  wa= 
composed — College  of  Heidelberg — Lectures  upon,  by  Ursinus. 

2.  Of  the  Westminster  Gateahism. — Origin  of — English  Parliament — Differenc*^ 

between  the  Synod  of  Dort  and  the  Westminster  divines — AVestminster 
Catechisms,  Larger  and  Smaller — L>iffer  from  the  Heidelberg — Query, 
whether  the  Heidelberg  Catechism  (xvth  Lord's  Day)  is  Calvinistic — 
Answered  in  three  particulars. 

IV.  Pastoral  Duty  in  reference  to  catechetical  instruction.     This  duty  urged, 

1.  From  the  relation  of  baptized  children  to  the  Church. 

2.  Importance  of,  compared  with  branches  of  knowledge. 

3.  From  its  great  advantages. 

4.  It  is  actually  preaching  the  "Word. 

5.  Is  productive  of  beneiits  to  the  pastor  himself. 

6.  Disastrous  consequences  of  its  neglect,  in  four  particulars. 
V.  Directions  to  pastors,  etc.,  in  six  particulars — Conclusion. 


LECTURE  XXXII. 

PASTORAL   DUTIES — THE   SUBJECT   CONTINUED. 

PASTORAL    VISITATIONS,  PART    I. 

Preliminaries — Difference  between  pastoral  visitations  and  the  preaching  of  the 
Word : 

I.  Proofs  of  pastoral  visitation  as  a  duty.     Evident, 

L  From  the  nature  of  the  gospel  ministry  and  the  pastoral  office. 

2.  From  the  obligations  of,  as  enforced  by  the  examples  of  Christ  and  his 

apostles. 

3.  From  the  diversified  wants  of  those  to  whom  he  ministers. 

II.  Of  pastoral  visitations  there  are  two  kinds  : 

1.   General  embracing  the  families  of  the  whole  congregation,  which  may 
be  rect>mmended  by  the  following  arguments : 

(1.)  It  makes  the  pastor  acquainted  with  his  flock. 

(2')  It  reaches  those  who  are  otherwise  inaccessible. 

(3.)  It  serves  to  endear  the  pastor  to  his  people. 

(4.)  It  renders  the  preaching  of  God's  Word  more  effectual  to  indi- 
viduals. 

(5 )  The  benefits  of  such  pastoral  visitation  depend  upon  the  manner 
of  its  performance — Much  grace  and  wisdom  are  required  m 
its  performance — Directions :  i.  Should  study  the  sentiments 
and  habits  of  each  member  of  the  family ;  ii.  Should  prepare 
the  way  by  previous  notice  ;  iii.  Should  not  pass  by  the  poor; 
iv.  Should  be  gentle  and  afi'eetionate  to  all — Subjects  of  in- 
struction— A  few  particulars  of  advice:  1.  Visits  should  be 
short ;  2.  Should  avoid  disputation ;  3.  It  may  be  best  to  begin 


Analytical  Table  of  Contents.  xxxiii 

with  children ;  4.  Persons  subject  to  fear  must  be  approached 
with  caution;  5.  Must  not  be  the  arbiter  of  disputes  between 
neighbors  ;   6.  Sliould  conclude  his  visits  by  prayer. 


LECTURE    XXXIII. 
PASTORAL   VISITATIONS,    CONTINUED. 

Pastoral  visitations  are, 

2.  Particular  and  occasional,  among  individuals  and  families — Preliminaries. 
These  visitations  are  of  three  kinds;  namely, 

I.  Visits  which  arise  from  the  special  providence  of  God. 

'  1st.  The  SICK  IN  BODY — those  who  are  reaUy  sick — Directions,  in 
six  particulars.  The  characters  of  the  sick  are  of  three 
kinds : 

First.  The  irreligious:  May  be  ignorant  or  indift'erent, 
etc. — Directions ;  2.  May  discover  great  hardness 
of  heart — Directions ;  3.  May  be  self-righteous^ 
Directions. 
Second.  The  doubtful — This  class  described — Directions. 
Tldrd.  The  pious — Directions. 
2ad.  The  afflicted:   When  zVre/i^ioMs,  how  to  be  treated;  2.  When 

pious — Directions  in  respect  to  them. 
3rd,  The  awakened  and  troubled  in  mind — Preliminaries,  in  re- 
spect to  the  pastor  himself — ^There  are  degrees  in  awaken- 
ing: i.  Partial — Described — Directions;  ii.  Stronger  work 
of  conviction — Described — Directions;  iii.  Awakening  ac- 
companied with  despair — Described — Directions. 


LECTURE    XXXIV. 

PASTORAL   VISITATIONS,    CONTINUED. 

PASTORAL    EXERTIONS    IN    SEASON    OF    RELIGIOUS    DECLENSION. 

Recapitulation  of  the  preceding  Lecture — ^Summary  of  doctrines  to  be  taught  iu 
times  of  awakening.     The  further  duty  of  the  pastor  in  his  visitations, 

4th.  To  mourners  in  Zion,  or  believers  under  the  pressure  of  sore  trials  of  faith 
— Description  of  such — Various  cases  of:  (1.)  Those  who  doubt  of  their 
renewal  by  grace,  when  comparing  themselves  with  others — How  to  be 
treated;  (2.)  Those  who  have  lost  their  first  transports,  etc. — Directions 
regarding  such;  (3.)  Those  whose  religious  comforts  are  fluctuating,  etc. 
— Directions;  (4.)  Those  who  are  alarmed  at  their  state  of  declension — 
Directions ;  (.5.)  Those  who  are  distressed  from  strange  and  violent  tempta- 
tions— Directions.     The  next  class  of  pastoral  visits, 

II.  Are  those  which  are  designed  to  promote  religion,  as  a  voluntari/  act 
of  the  pastor — Will  be  brought  into  contact  with  various  char- 
acters— ^Talents  requisite  for. 
III.  Visits  which  arc  purely  social  and  civil — Advantages  of,  pointed  out 
in  five  particulars — Two  evils  to  be  avoided:   First.  They  must  not 


xxxiv  Analytical  Table  of  Contents. 

be  too  frequent;  Second.  They  must  not  be  void  of  the  salt  of 
religion. 
The  duty  of  pastoral  exertion  ix  the  time  of  religious  declension. 
Preliminjiries — Early  and  more  modern  existence,  and  causes,  of  such  declension. 
I.   When  ministers  are  the  causes  of  such  declension,  shown  in  four  particulars. 
IL  When  these  declensions  originate  with  the  people.     These  are  composed  of  two 
classes ;  namely, 

1.  Communicants — Description  of— How  they  promote  religious  declension, 

shown  in  five  particulars. 

2.  Non-communicants — How  religious  declension  is  promoted  by, 

III.  Question  :  How  is  the  pastor  to  act,  in  this  sad  state  of  things  ? — General  remarks 
and  directions: 
1    The  minister  should  begin  with  himself. 

2.  Labor  to  counteract  evil  influences  among  the  people. 

3.  Faithfully  preach  the  Word — Proper  subjects  for  discourses  in  time  of 

declension,  etc. 

4.  Form  praying  societies  among  the  pious — On  publishing  instances  of 

awakening. 
6.  In  the  pastor's  absence  from  the  praying  societies,  suitable  sermons  should 

be  read — Protracted  meetings — Remarks  on. 
6.  By  engaging  his  people  to  aid  in  the  missionary  cause,  etc.,  etc 


LECTURE    XXXV. 

PASTORAL  VIGILAJ^CE   IN   SEASONS   OF   GENERAL  AWAKENING  AND 
ENLARGEMENT  IN  THE   CHURCH. 

Preliminaries — Revivals  are  extraordinary  events — Often  abused  by  those  who 
promoted  them,  etc. — Three  important  facts  in  God's  dispensations  towards  his 
Church  stated. 

First.  No  special  promise  given  of  numerous  awakenings  and  conversions — The 
work  of  the  Spirit  two-fold : 

I.  Ordinary — The  number  of  awakenings  and  conversions  small — Erro- 
neous views  entertained  by  some,  etc.,  on  account  of — Occasional 
awakenings  and  additions  of  converts  to  the  Church  in  large  num- 
bers. Hence, 
II.  The  Spirit  of  God  producing  a  general  awakening,  etc. — Remarks — 
Design  of — May  not  be  the  conversion  of  the  many — Though  this 
not  impossible — But  to  develop  the  strength  of  sin — Hence,  an 
explanation  of  religious  decleiihions — Duty  of  pastoral  vigilance 
in  times  of  awakening — Ai"guments  for  the  promotion  of: 

1.  The  pastor  should  be  always  faithful,  etc. 

2.  Men  are  inclined  to  conform  to  the  existing  predominant 

influence  in  societj^  whatever  it  may  be. 

3.  Fear,  at  such  times,  operates  powerfully,  etc. 

4.  Religion  becomes  fashionable,  and  the  principle  of  self-right- 

eousness will  press  forward  to  unite  in  such  profession — 
Directions,  etc. 

5.  The  pastor's  own  heart  is  deeply  affected,  etc. — His  dangers 


Analytical  Table  of  Contents.  xxxv 

— Maj-  be  too  precipitate  in  admittiDg  to  the  Church — ^May 
indulge  in  pride — Caution. 

Manner  of  exercising  this  pastoral  vigilance. 
First.  lie  must  guard,  in  his  preaching,  against  mislead- 
ing sinners,  shown  in  four  particulars. 
Second.  Should  also  guard  against  preaching  imprudently 
and  erroneousl}',  shown  in  three  particulars. 
Concluding  additional  directions : 

1.  Let  the  pastor,  during  religious  awakening, 

guard   against    undue    excitement    and 
fanaticism. 

2.  Dwell  much  in  his  sermons  on  humility  and 

poverty  of  spirit. 

3.  Should  not  be  hasty  in  calling  upon  new 

converts  frequently  to  pray  in  public,  etc. 

4.  Let  the  pastor  watch  over  his  own  spirit. 

5.  Labor  to  suppress  a  spirit   of  censorious- 

ness,  etc. 

6.  Call  loudly  for  the  proper  fruits  of  con- 

version in  a  life  of  godliness. 
V.  Should  not  talk  or  preach  as  though  there 
could  be  no  religion  without  excitement. 

8.  Let  the  pastor  not  riin  to  publish  in  the 

newspapers  an  account  of  the  revival. 

9.  Should  himself  converse  personally  with 

all  who   are  awakened,  and  who  oflfer 
themselves  for  full  communion. 
10.  Should  make  suitable  inquiries  respecting 
new  converts  of  those  who  know  them. 


LECTURE    XXXVI. 

PASTORAL   INSTRUCTION   BY   EXAMPLE. 

Recapitulation. 

Duty  of  the  pastor  to  instruct  by  his  Christian  ex:iin)ilo. 

Preliminaries — 1  Tim.  iv.  12,  exj)lained,  in  reference  to  the  word  "example," 
"  Tvrtoj" — Three  great  lineaments  of  the  pastor  as  an  instructor  by  example.  The 
first  of  which  is  seen, 

L  In  the  performance  of  duties  required  of  him.    These  respect, 

1.  God — ^These  consist,  (1.)  In  holy  affections  of  the  heart;  (2.)  In  submission 

to  God's  will;  (3.)  In  imitating  his  divine  Master;  (4.)  In  supreme  love 
to  God.     These  duties  respect, 

2.  Our  neighbor — Remarks — These  duties  pointed  out,  in  five  particulars. 

Finally,  these  duties  respect, 
II.  The  paxtor  himself,   in  avoiding  forbidden  vices,   shown  in  six  particulars — 
Further  enforced,  in  six  particulars.     Conclusion  of  these  Lectures  on  Pas- 
toral Theology  with, 
III.  Offering  some  considerations  exciting  to  the  faithful  performance  of  pastoral 
duties. 
1.  Let  him  considei-, 

(L)  That  he  derives  his  commission  from  God. 


xxxvi  Analytical  Table  of  Contents. 

(2.)  The  design  and  object  of  his  office. 
(3.)  What  he  owes  to  that  Saviour  who  died  for  him,  etc. 
2.  If  the  gospel  service  has  tz-lals,  it  also  has  peculiar  consolations,  shown  ill 
five  particulars. 

Some  additional  considerations  to  support  faithful  pastors  under  the 
trials  inseparable  from  the  sacred  ministry. 

First   Common  sources  of  his  trials — Encouragements.     Take  the  three 
following : 

1.  All  the  precious  promises  given  to  the  children  of  God 

are  his. 

2.  Opposition  of  a  certain  kind,  is  an  evidence  that  the 

pastor  is  well  employed. 

3.  Trials  afford  him  an  opportunity  of  setting  an  example 

before  his  flock  how  trials  and  temptations  ought  to 

be  borne. 
Second.  Of  pastoral  trials  which  are  pecxdtar. 

1.  Is  sometimes  removed  from  his  kindred,  and  exposed  to 

vexations,  etc. 
2    Sometimes  finds  little  visible  blessings  upon  his  labors — 

Consolations  under  this  trial,  shown  in  five  particulars. 


LECTURES 


PASTORAL    THEOLOGY. 


LECTUKE  I. 


I.  Pastoral  Theology  is  that  branch  of  the  science  of  Christian 
Theology  which  treats  of  the  qualifications,  duties,  trials,  encour- 
agements, and  consolations  of  the  Evangelical  Pastor. 

II.  An  Evangelical  Pastor  is  a  person  who,  being  a  member  of 
the  body  of  Christ  by  visible  profession,  is  called  by  the  Word, 
Spirit,  and  Church  of  that  Saviour  and  King,  and  is  set  apart  in 
the  manner  prescribed  in  the  Scriptures  of  the  New  Testament,  to 
feed  that  portion  of  the  Christian  flock  which  is  committed  to  his 
special  instruction  and  care,  and  to  aid  in  administering  the  laws 
of  Christ's  kingdom  to  his  glory  and  the  benefit  of  the  subjects  of 
his  kingdom. 

III.  The  Evangelical  Pastor,  as  his  name  imports,  is  a  minister 
of  the  "glorious  gospel  of  the  grace  of  God;"  as  such,  he  is  dis- 
tinguished, 

First,  From  those  patriarchs  who  were  ministers  of  true  religion 
in  their  respective  domestic  establishments,  before  the  giving  of 
the  law  at  Sinai,  by. the  following  circumstances,  viz  : 

1.  He  is  one  of  a  pure  ecclesiastical  order,  which  is  entirely 
separate  from  either  domestic  or  civil  establishments. 

2.  He  is  not  required  by  his  office  to  offer  up  animal  sacrifices,  etc. 

3.  He  does  not  act  under  a  typical  dispensation. 

1 


2  The  Evangelical  Pastor  Distinguished  from  Others.      [Lect.  I. 

4.  His  office  is  in  no  way  connected  with  tlie  ancient  custom  or 
law  of  primogeniture. 

5.  He  serves  a  Saviour  come  in  the  flesh — crucified — risen  from 
the  dead,  and  received  up  into  glorj. 

Secondly^  From  the  Priests  and  Levites  under  the  law,  the  Evan- 
gehcal  Pastor  is  distinguished  bj  the  following  particulars,  viz  : 

1.  He  does  not  belong  by  birth  or  parentage  to  a  sacerdotal 
family  or  tribe. 

2.  He  is  not  required  to  offer  up  animal  sacrifices. 

3.  He  is  not  directed  in  his  official  duties  by  the  ceremonial  laws 
which  governed  the  ancient  priesthood  of  the  Church ;  and,  there- 
fore, 

4.  He  is  not  subordinate  to  any  earthly  high  priest,  but  serves 
the  Lord  Jesus  Christ,  the  only  existing  "  High  Priest  of  our  pro- 
fession." 

Thirdly,  The  Evangelical  Pastor  is  distinguished  from  the  extra- 
ordinary ministers  of  the  Saviour  in  the  primitive  Church — the 
apostles,  prophets,  workers  of  miracles,  etc. — in  the  manner  of  his 
call  to  the  sacred  ministry,  in  his  powers,  in  his  gifts,  and  in  his 
field  of  labor.  In  these,  there  is  nothing  extraordinary.  He  is  a 
servant  of  Christ,  now  when  no  extraordinary  officers  are  to  be 
found  in  the  visible  Church  on  earth. 

Lastly,  The  Evangehcal  Pastor  is  to  be  distinguished  from  those 
persons  whom  we  denominate  "Licentiates,"  or  "Candidates  for 
the  ministry,"  in  this  important  respect :  the  former  are  ministers 
of  the  Word  of  God,  the  latter  are  not.  The  candidate  is  one  "  who 
desires  "  the  office  of  a  bishop  or  overseer  in  the  Church,  but  is  not 
yet  invested  with  that  office.* 

It  may  then  be  asked  here,  "  Why  is  such  a  person  permitted  to 
preach  the  Word  ?"  We  answer,  such  permission  is  granted  with 
the  express  view  of  eliciting  tJie  judgment  of  the  Church  respecting 
the  qualifications  and  gifts  of  the  candidate  for  the  gospel  minis- 
try.    Ordinarily,  it  is  not  sufficient  that  the  ministers  of  the  Word, 

*  "  It  must  be  confessed,  we  think  it  but  fitting,  that  persons  shoulci,  after  they 
hare  passed  their  trials  as  to  their  abilities,  officiate  for  some  time  as  candidates,  that 
they  may  have  an  opportunity  of  passing  a  judgment  whether  they  can  comfortably 
fix  on  the  ministry  as  the  employment  of  their  lives,  and  whether  they  are  likely  to 
have  that  measure  of  acceptance  as  is  necessary  to  a  rational  hope  of  usefulness  and 
success." — Calamy. 


Lect.  I.]  Tlie  Pastoral  Office — a  Divine  Institution.  3 

"  who  are  forbidden  to  lay  their  hands  suddenly  on  any  man,"  are 
satisfied  with  respect  to  the  qualifications  of  one  who  desires  to  be 
admitted  into  the  ministry ;  for  ministers  alone  do  not  constitute 
the  Church.  The  Christian  laity,  who,  together  with  the  clergy, 
compose  the  visible  Chiu-ch,  should,  so  far  as  circumstances  allow, 
know  such  an  applicant  for  the  sacred  office,  try  his  gifts,  and 
judge  of  his  qualifications,  before*  he  is  set  apart  by  prayer  and  the 
imposition  of  hands.  "When  the  Church,  after  such  trial  of  one 
whom  the  Presbytery,  by  the  certificate  of  licensure,  has  recom- 
mended to  her  notice,  expresses  her  approbation  by  instituting, 
after  prayer  for  Divine  direction,  a  regular  call  on  him  to  exercise 
the  ministry  and  fill  the  office  of  pastor,  then  there  is  that  concur- 
rence in  sentiment  of  the  rulers  and  of  the  members  of  the  Church 
which  authorizes  the  former  to  confer  on  the  approved  candidate 
ministerial  and  pastoral  powers,  and  makes  it  the  duty  of  the  latter 
to  receive  him  as  a  "steward  of  the  mysteries  af  God." 

The  license  then  given  to  a  candidate  for  the  gospel  ministry  is 
a  very  limited  power,  and  restricted  to  a  jMrticular  end,  namely,  to 
the  exhibition  of  his  piety  and  gifts  before  the  Church,  for  her  better 
judgment. 

lY.  The  pastoral  office  is  involved  in  the  gospel  ministry,  which 
is  a  divine  institution.  Matt,  xxviii.  18,  19.  Ephes.  iv.  9,  11,  12  : 
"  He  gave  some  pastors  and  teachers." 

Ministers  of  the  Word  are  commissioned  not  only  to  preach,  but 
also  to  administer  the  Holy  Sacraments — a  duty  which,  in  its  faith- 
ful performance,  implies  pastoral  inspection  and  care;  for  they 
are  "  stewards  of  the  mysteries  of  God."  They  are  authorized, 
wherever  they  "  serve  God  in  the  gospel  of  his  Son,"  to  "  feed  the 
sheep  and  the  lambs ;"  "  to  take  the  oversight  of  the  flock,"  so  far 
as  any  portion  of  it  is  committed  to  their  care ;  and  "  to  watch  for 
souls  as  those  who  must  give  account."     (Heb.  xiii.  17 ;  1  Pet.  v.  2.) 

Ministers,  whether  restricted  to  one  society  in  one  place  in  their 
labors,  or  itinerants  in  their  ministry,  still  sustain  the  pastoral 
office,  and  engage  in  the  duties  which  it  imposes. 

Those  candidates  who  are  sent  to  preach  the  gospel  to  the 
heathen  are  ordained  with  the  express  design  that  they  shall  exer- 
cise pastoral  care  over  those  who,  through  their  instrumentality,  are 
brought  to  "the  obedience  of  faith."  ' 

f 


4  The  Pastoral  Office — Qualifications.  [Lect.  L 

V.  The  great  end  which  this  institution  of  pastors  and  teachers 
has  in  view  is,  the  glory  of  God  in  the  salvation  of  men,  who, 
when  called  by  the  servants  of  the  Saviour,  "  receive  the  Word  in 
the  love  of  it,  and  obey  the  truth." 

Subordinate  to  this  grand  end,  there  are  various  other  important 
objects  to  be  effected  by  this  ministry  :  such  as  the  defense  of  gos- 
pel truth  against  error,  the  maintenance  of  the  pure  worship  of  the 
living  God,  the  restraint  of  human  depravity  and  wickedness,  and 
the  improvement  of  the  minds  of  men,  especially  those  of  the  poor 
and  laboring  classes,  in  knowledge,  in  morals,  and  in  the  habits  of 
social  order  and  peace. 

Hence  the  gospel  ministry,  apart  from  its  usefulness  in  dissemi- 
nating divine  truth  and  converting  sinners  to  God,  is  ail  incalcula- 
bly rich  blessing  to  civil  society.  This  fact  is  clearly  exhibited  to 
the  eye  of  every  observer,  in  the  intellectual  and  moral  state  of 
those  nations  who  are  blessed  with  the  faithful  ministry  of  the 
"Word  and  other  ordinances  of  Christian  worship,  when  compared 
with  the  lamentable  condition  of  those  people  of  various  countries 
who  either  have  not  the  Word  preached  to  them,  or,  through  the 
craftiness  of  their  priests,  are  the  slaves  of  Pagan  or  Papal  super- 
stitions. 

VI.  Now,  if  the  gospel  ministry  and  the  pastoral  office  be  an 
institution  of  God,  and  if  the  designs  and  relations  of  this  office  be 
such  as  we  have  just  described,  then  there  must  be  in  those  per- 
sons who  lawfully  engage  in  this  ministry  special  qualifications  for 
the  discharge  of  its  duties.  Let  us  then  proceed  to  speak  of  those 
qualifications  which  constitute,  in  their  natural "  order,  the  first 
branch  of  the  science  of  Pastoral  Theology. 


PAET     I. 

QUALIFICATIONS    OF    THE    PASTOEAL    OFFICE. 

First.  The  first  qualification  for  the  pastoral  office  is,  A  special 
call  of  God. 

The  Evangelical  Pastor,  it  has  been  said,  is  a  person  called  hy 
God  to  serve  him  in  his  visible  Church  on  earth,  in  the  ministry 


Lkot.  I.]         Tlie  Pastoral  Call — Immediate  and  Mediate.  5 

of  the  Word  and  Sacraments,  and  in  the  exercise  of  the  keys  of 
the  kingdom  of  heaven.  The  necessity  of  such  a  special  call  to 
the  pastoral  office  is  proved' — 1.  From  the  relations  and  work  in- 
volved in  the  character  and  duties  of  the  Evangelical  Pastor.  He 
sustains  special  relations  to  God  the  Saviour :  hence  he  is  called 
"the  servant  of  God  in  the  gospel  of  his  Son,"  "a  minister  of  the 
New  Testament,"  "an  ambassador  for  Christ,"  "a  steward  of  the 
mysteries  of  God."  In  these  relations  "  a  necessity  is  laid  upon 
him,"  and*  he  is  bound  to  perform  special  duties  under  an  awful 
responsibility.  Now  those  special  relations  and  duties  require  a 
special  call.  2.  From  the  passages,  Rom.  x.  15 ;  Heb.  v.  4,  5 ;  Matt. 
xxviii.  19  ;  Jer.  xiv.  15,  etc.  3.  From  the  broad  fact,  every  where 
exhibited  in  the  Sacred  Scriptures,  "  that  mere  aptitude  or  fitness 
does  not  confer  right." 

I.  Taking  into  view  the  New  Testament  dispensation  from  its 
commencement,  this  call  of  God  to  the  Pastoral  office  is  either, 
1,  immediate,  or  2,  mediate. 

1.  The  immediate  call  of  God  to  the  gospel  ministry  is  that  com- 
mand of  the  great  Head  of  the  Church  himself,  accompanied  with 
correspondhig  operations  of  his  Holy  Spirit,  which  requires  a  per- 
son to  undertake  the  office  of  a  minister  of  the  Word  in  the  visi- 
ble Church.  This  call  must  proceed  immediately  from  the  King 
and  Saviour  of  the  Church.  It  is  therefore,  when  compared  in  its 
circumstances  with  the  mediate  call  of  that  Redeemer,  an  extraor- 
dinary or  supernatural  call,  and  is  always  accompanied  with  those 
miraculous  gifts  ivhich  are  the  proper  and  only  evidences  of  the  reality 
of  such  a  divine  call,  and  which  the  apostle  Paul  calls  "the  signs 
of  an  apostle." 

This  immediate  call  of  God  was  addressed  to  the  apostles  and 
the  inspired  prophets  who  were  employed  in  the  gospel  service  at 
the  opening  of  the  New  Testament  dispensation.  Since  that  period 
it  has  ceased  to  exist  in  the  Church. 

When  the  Church,  after  the  ascension  of  the  Lord  Jesus  Christ 
into  heaven,  was  to  be  relieved  from  the  burden  of  "carnal  or- 
dinances;" when  she  was  to  be  divested  of  her  cumbersome  taber- 
nacle and  typical  garments ;  when  her  worship  and  government 
were  to  be  so  modified  as  to  correspond  with  those  grand  events 
which  had  taken  place,  and  to  suit  her  future  extension  among  the 


0  The  Pastoral  Call — Internal  and  External.  [Lect.  L 

nations  of  the  earth;  and  when  she  was  to  exhibit  herself  under 
this  new  modification,  be  established  and  protected  against  the 
assaults  of  the  malignant  Jews,  of  the  Pagan  philosophers,  priests, 
and  statesmen,  it  was  necessary  that  her  first  ministers  should  be 
immediately  called  by  the  Saviour,  and  that  their  endowments 
should  be  extraordinary. 

Necessary  was  their  immediate  divine  call ;  for  the  Master  of  the 
house  was  present  in  person  with  his  disciples  during  forty  days 
after  his  resurrection,  "  and  speaking  of  the  things  pertaiming  to  the 
kingdom  of  God."     (Acts  i.  3.) 

Necessary  was  their  immediate  call ;  for  it  could  not  be  made 
through  the  Church,  which  was  not  yet  formed  under  the  new  dis- 
pensation. 

Necessary  were  their  supernatural  gifts  ;  for  they  were  employed 
in  making  new  revelations  of  the  will  of  God ;  and  those  gifts  were 
required  to  prove  that  they  had  received  their  commission  from 
God,  and  were  his  special  agents  in  this  great  concern. 

If  any  person  now  professes  to  speak  or  act  by  divine  inspira- 
tion, he  must  be  required  to  exhibit  similar  proofs  of  his  divine 
mission  ;  but  such  requisition  will  be  made  on  false  teachers,  pro- 
phets, and  fanatics,  in  vain, 

2.  We  conclade,  therefore,  that  the  call  of  God  to  the  gospel 
ministry  is  now  altogether  mediate.  This  call  we  denominate  me- 
diate^ not  because  there  is  in  it.  no  powerful  operation  of  God  in 
the  heart  of  the  person  so  called,  but  because  the  ordinary  means 
of  grace  arfe  in  the  first  instance  used  in  this  call,  and  because  the 
Church  is  employed  as  a  medium  through  which  the  call  is  made. 

II.  This  mediate  call  of  God  to  the  pastoral  office  is — 1,  partly 
internal,  and  2,  partly  external.  The  former  lies  at  the  founda- 
tion, and  is  preparatory  of  the  latter ;  the  latter  is  of  the  very 
essence  of  a  call  of  God  to  the  gospel  ministry. 

First^  The  internal*  call  of  God  comprehends  the  experience 
of  true  conversion  to  God,  so  that  there  shall  be  a  renewed  mind, 
and  in  that  mind,  of  course,  sincere  love  of  the  Lord  Jesus 
Christ.  I 

When  the  Saviour  was  about  to  employ  Peter  in  his  gospel  ser- 
vice, he  asked  him  with  great  solemnity  and  emphasis,  "Simon, 
son  of  Jonas,  lovest  thou  me  ?"     He  received  an  answer  in  the 


Lect.  I.]  The  Pastoral  Call— Object  of  Desire.  7 

affirmative  from  Peter,  on  wliich  he  said,  "Feed  my  sheep — feed 
mj  lambs." 

Whoever,  therefore,  wishes  to  ascertain  whether  God  has  called 
him  to  the  work  of  the  ministry,  must  first  inquire  whether  he  is 
so  renewed  by  divine  grace  as  to  perceive  by  faith  the  glorious 
excellences  of  Christ  as  a  Saviour  who  redeems  by  price  and  with 
power  ?  whether  this  Saviour  is  habitually  and  inexpressibly  pre- 
cious to  him  ?  whether  he  so  loves  this  Saviour  as  "to  count  every 
thing  which  the  gospel  calls  him  to  relinquish  for  his  sake  but  loss, 
for  the  excellency  of  the  knowledge  of  Jesus  Christ  his  Lord  "  ? 

But  though  conversion  and  the  graces  of  the  Spirit  prepare  one 
to  be  the  subject  of  the  whole  internal  call  of  God  to  the  ministry, 
yet  the  enjoyment  of  those  saving  blessings  does  not  constitute  that 
call.  A  person  may  be  "  born  again  of  water  and  of  the  Spirit ;" 
he  may  "  believe  with  the  heart  unto  righteousness,"  and  "  love 
the  Saviour  in  sincerity ;"  and  yet  not  be  internally  called  by  God 
to  his  gospel  service.  Every  true  convert  is  called  "to  God's 
kingdom  and  glory,  but  not  to  the  ministry  of  his  Word."  We 
remark,  then, 

Secondly^  That  in  the  internal  call  of  God  there  is  superadded 
to  the  experience  of  renewing  grace  those  special  influences  of  the 
Holy  Spirit,  which  excite  in  the  heart  of  the  converted  man  a  pre- 
vailing holy  desire  to  be  employed  in  the  good  work  of  a  Christian 
bishop  or  pastor.  (1  Tim.  iii.  1.)  With  a  direct  reference  to  this 
special  operation  of  the  Holy  Ghost,  that  eminent  divine,  John 
Brown,  of  Haddington,  asks  the  student  of  divinity,  "  Has  he  filled 
you  with  deep  compassion  to  the  perishing  souls  of  men,  and  a 
deep  sense  of  your  unfitness  for  such  arduous  work,  and  fervent 
desire  that  if  the  Lord  were  willing  to  use  you  as  an  instrument  for 
winning  souls,  he  would  sanctify  you,  and  make  you  meet  for  his 
work?" 

Thirdly^  The  internal  call  comprehends  the  production  in  the 
mind  of  its  subject,  of  an  habitual  disposition  and  set  purpose  of 
heart,  evidenced  by  corresponding  efforts,  to  obtain  the  qualifica- 
tions for  the  pastoral  office,  by  endeavors  to  acquire  that  portion 
of  knowledge  which  will  enable  him  to  teach  others  and  to  grow 
himself  in  grace ;  and  by  a  course  of  prayer  and  conduct,  which 
shall  prove  that  the  ministry  is  seriously  aimed  at,  and  that  it  rests 
upon  the  soul  as  the  grand  object  of  desire.     If  there  be  no  re- 


8  The  External  Agent — the  Church  of  God.  [Lkct.  L 

solved  holy  purpose  and  fixed  habit  of  desire,  such  as  we  now 
speak  of,  men  may  enter  into  the  ministry,  and  perform  the  exter- 
nal duties  which  it  imposes  in  a  manner  ecclesiastically  lawful  and 
right,  but  they  are  not  "called  of  God."  If  a  young  man  enters 
a  theological  hall  in  the  same  temper  of  mind  as  that  in  which  he 
would  enter  a  school  of  medicine  or  law,  he  ought  to  weigh  his 
principles  of  action  deeply.  If  he  exhibit  the  levity  and  incon- 
sideration  of  mind,  and  the  want  of  deep  religious  feeling,  which 
is  often  seen  in  the  mere  scholar  at  a  classical  institution,  he  ought 
to  seek  better  motives  and  better  preparation  for  the  solemn  em- 
ployment which  he  professes  to  have  in  view. 

We  have  now  described  the  internal  call ;  and  in  relation  to  it 
have  only  to  add  that  this  internal  call  may  be  accompanied  with 
a  power  of  the  Holy  Spirit,  and  attended  by  circumstances  and 
events,  in  the  lives  and  the  conversion  of  some  ministers  of  Christ, 
which,  when  compared  with  those  of  the  many  who  piously  engage 
in  the  gospel  service,  may  appear  to  be  extraordinm^.  Thus,  judg- 
ing from,  circumstances,  it  may  be  said  that  God  has  called  one  to 
the  ministry  from  his  birth.  Another  may  be  converted  under 
such  deep  convictions,  and  with  the  communication  of  so  much 
light  and  grace,  as,  with  the  joy  of  pardoning  mercy,  to  have  in  his 
soul  the  graces  in  very  vigorous  exercise,  prompting  him  to  pur- 
sue the  ministry  as  an  object  essential  to  his  own  peace  and  happi- 
ness, and  to  say  with  the  apostle  Paul,  "Necessity  is  laid  upon 
me :  yea,  woe  is  unto  me,  if  I  preach  not  the  gospel."  And  a  third 
may,  in  the  uncommon  circumstances  of  all  God's  dealings  with 
him,  exhibit  certain  peculiarities  in  his  call  to  the  ministry,  and 
richer  endowments  for  the  work.  Examples,  illustrative  of  these 
facts,  we  may  find  in  the  history  of  the  early  lives  of  Augustine, 
Knox,  Junius,  Perkins,  Halyburton,  Davies,  John  Newton,  and 
others.  But  let  it  be  observed,  that  whatever  is  uncommon  in 
these  instances  does  not  belong  essentially  to  the  internal  call  of  God. 
To  the  internal  call  must  be  added  an  external  call  of  God^  in 
order  to  qualify  one  for  the  pastoral  office. 

III.  The  external  instrument  or  agent  by  which  this  external  call 
is  made,  is,  the  Church  of  God.  The  visible  Church  is  composed  of 
her  rulers  and  her  members. 

That  the  power  of  calling  to  the  pastoral  office  is  vested  in  the 


Lbct.  L]       The  External  Agent — Rights  of  Church  Rulers.  9 

rulers  of  the  Churcli  is  to  be  proved  by  tlie  following  arguments, 
viz: 

1.  The  command  of  God  given  to  the  overseers  or  bishops  of 
the  Church,  "  to  lay  hands  suddenly  on  no  man,"  (1  Tim.  v.  22,) 
which  implies  the  power  of  judging  of  the  qualifications  of  men 
for  the  gospel  service,  and  rejecting  those  who  shall  appear  to  be 
unqualified  ;  "  to  commit  gospel  truth  and  order  to  faithful  men, 
who  shall  be  able  to  teach  others  also,"  (2  Tim.  ii.  2,)  and  "  to 
watch,  lest  grievous  wolves  enter  in,  not  sparing  the  flock." 
(Acts  XX.  29.) 

2.  The  power  with  which  the  episcopal  presbyters  are  invested, 
is  that  "oversight  of  the  Church"  and  "stewardship  of  the  mys- 
teries of  God,"  which  have  directly  in  view  the  welfare  and  pre- 
servation of  the  one  and  the  holy  care  of  the  other.  (1  Pet.  v.  2  ; 
1  Cor.  iv.  5.)  Now  this  important  trust,  as  every  reflecting  mind 
will  perceive,  could  not  be  executed  well  without  authority  to  re- 
ceive into  and  exclude  from  the  ministry.  On  this  particular  sub- 
ject there  is  no  great  diversity  of  opinion  among  Christians.  Even 
those  who  taught  "that  the  Evangelical-  Pastor  should  be  called 
and  chosen  by  the  suffrage  and  consent  of  the  Church,"  still  re- 
quired that  he  should  be  solemnly  set  apart  with  the  approbation 
of  the  ministry  to  whom  the  oversight  of  the  Church  is  especially 
committed,  and  by  the  "  laying  on  of  the  hands  of  the  presbytery." 

But  the  presbyters  or  rulers  in  the  Church  of  Christ  must,  in 
ordinary  circumstances,  permit  the  members  of  the  Church  to  co- 
operate with  them  in  the  exercise  of  this  power  of  calling  to  the 
pastoral  office.  The  authorized  agency  of  the  latter  in  this  impor- 
tant concern  is  evident  from  the  following  places  of  Scripture : 
Acts  i.  23 ;  vi.  3-5  ;  1  John  iv.  1.  Besides,  the  very  nature  and 
end  of  the  pastoral  office  prove  the  same  fact ;  for  the  Saviour  has 
given  pastors  and  teachers,  not  merely  to  make  known  his  will  to 
his  people,  but  also  to  subserve  all  their  spiritual  interests,  so  far 
as  their  agency  can  go,  and  especially  to  be  their  mouth  in  ad- 
dressing supplication  to  God  in  public  worshipping  assemblies. 
"Ecgula  juris  est,  ab  omnibus  approbari  debet  qui  omnium  vicem 
supplet." 

The  members  of  the  primitive  and  the  ancient  Christian  Church 
exercised  this  power.  Cyprian,  vigorously  as  he  was  disposed  to 
maintain  the  episcopal  authority,  testifies  that  such  was  the  estab- 


10  The  External  Agent — Rights  of  Church  Members.      [Lect.  I. 

lislied.  rule  from  the  days  of  the  apostles  down  to  his  own  age.  He 
says :  "  It  is  the  peojDle  in  whom  chiefly  is  the  power  of  choosing 
worthy  prelates,  or  refusing  the  unworthy.  "Which  very  thing, 
we  see,  is  derived  from  divine  authority,  that  a  bishop  is  to  be 
chosen  in  the  presence  of  all  the  people,  and  the  worthy  and  well 
qualified  were  to  be  approved  by  the  judgment  and  testimony  of 
all."*  According  to  the  ancient  canons,  "  a  bishop  should  be 
chosen  by  the  presbyters  and  people."  A  late  historianf  of  the 
Christian  Church  has  expressed  the  facts  correctly:  "Of  most  of 
the  apostolical  churches,  the  first  bishops  were  appointed  by  the 
apostles ;  of  those  not  apostolical,  the  first  presidents  were  proba- 
bly the  missionaries  who  founded  them ;  but  on  their  death  the 
choice  of  a  successor  devolved  on  the  members  of  the  society.  In 
this  election,  the  people  had  an  equal  share  with  the  presbyters  and 
inferior  clergy,  without  distinction  ;  and  it  is  clear,  that  their  right 
in  this  matter  was  not  barely  testimonial,  but  judicial  and  elective. 
There  is  a  great  concurrence  of  evidence  to  show  that  no  bishop 
was  ever  obtruded  on  an  orthodox  people  without  their  consent." 
In  further  evidence  of  the  same  fact,  we  must  add  here,  -that 
every  particular  ecclesiastical  society,  as  a  part  of  the  "  Holy 
Catholic  Church,"  is,  in  certain  respects,  "the  pillar  and  the 
ground  of  the  truth,"  (1  Tim,  iii.  15,)  the  prop  and  the  foundation 
that  supports  the  truth ;  being  charged  vnth.  the  preservation, 
maintenance,  defense,  and  circulation  of  that  written  Word  of  God 
on  which  she  is  built,  from  which  she  derives  her  provisions  and 
all  her  hopes  of  future  prosperity  in  this  world  and  of  glory  here- 
after :  though  in  other  respects^  as  has  just  been  observed,  that  Word 
of  truth  is  the  foundation  on  which  the  visible  Church  herself  rests, 
being  "  built  upon  the  foundation  of  the  apostles  and  prophets,  Jesus 
Christ  himself  being  the  chief  corner-stone."  (Ephes.  ii.  20.)  Now 
that  she  may  preserve  the  truth,  she  must  have  the  requisite  power 
of  approving  sound  teachers  and  rejecting  those  who  corrupt  the 
Word,  either  through  ignorance  or  from  regard  to  traditions  or  the 
doctrines  of  false  philosophy 

IV.  But  the  power  which  the  Church  possesses  of  calling  men 

*  Cyprianus,  lib.  1,  epist  3.     "  Ipsa  plebs  maxime  habet  potestatem  vel  eligendL 
dignos  sacerdotes,  vel  indignos  recusandi,"  etc. 
\  Waddington. 


Lkct.  I]  Church  Power — Ministerial  and  Limited.  H 

to  the  ministry  and  pastoral  office  is  not  a  sovereign  and  despotic,  but 
a  ministerial  and  limited  power.  It  must  be  exercised  agreeably  to 
the  mind  of  the  Lord  Jesus  Christ  expressed  in  the  Sacred  Scrip- 
tures ;  and  in  no  instance,  not  even  in  prescribing  "  rules  of  order" 
in  the  Church,  must  it  violate  the  divine  laws. 

In  the  exercise  of  this  power,  which  belongs  to  the  rulers  and 
the  members  of  the  Church,  the  rulers  should  take  the  lead.  The 
Holy  Spirit  in  his  Word  calls  them  "  leaders  or  governors."  (Heb. 
xiii.  7.)  They  are  set  apart  for  "the  defense  of  the  gospel,"  and 
are  especially  charged  to  guard  the  ministry  from  just  reproach, 
and  to  commit  it  "to  faithful  men,  who  shall  be  able  to  teach 
others  also."  (2  Tim.  ii.  2.)  It  belongs  therefore  to  their  office  to 
have  great  influence  in  this  matter.  They  are. required  to  institute 
a  close  examination  into  the  gifts,  pious  habits,  and  doctrines  of 
those  persons  who  "  desire  the  office  of  a  bishop  ;"  to  seek  out  and 
encourage  such  a  promise  to  be  useful  in  the  sacred  ministry ;  and 
to  recommend  them  to  the  people  coipposing  Christian  congrega- 
tions.    (Acts  XX.) 

But  such  recommendation  by  the  presbyters  or  rulers  in  the 
Church  implies  that  "  the  faithful  in  Christ  Jesus  "  are  also  invested 
with  rights,  the  exercise  of  which  is  necessary  for  their  own  spiritual 
welfare  and  the  promotion  of  the  interests  of  their  Redeemer's 
kingdom.  It  is  their  duty  and  privilege  to  cooperate  with  the 
ministers  of  the  Word  in  looking  out  for  suitable  men  among 
themselves,  through  whom  the  ministry  may  be  perpetuated  ;  in 
affording  encouragement  and  help  to  such  in  their  attempts  to 
qualify  themselves,  under  the  Divine  blessing,  "  to  teach  others,  and 
to  feed  the  flock  of  Christ ;"  in  judging  of  the  fitness  of  those  whom 
their  rulers  shall  recommend  for  the  pastoral  office  ;  and  in  calling 
them,  when  approved,  to  the  exercise  of  that  office,  with  a  proper 
respect  for  those  rights  with  which  the  presbytery  are  invested  by 
the  great  Ilead  of  the  Church. 

Irrespective  of  those  powers  of  the  gospel  ministry,  with  which 
ministry  a  Christian  congregation  a-re  connected,  they  should  not 
act  in  calling  one  to  the  pastoral  office,  excepting  in  a  case  of  the 
most  urgent  necessity,  such  as  either  great  corruption  and  tyranny 
in  church  rulers,  or  violent  persecution  by  the  enemies  of  gospel 
truth  and  order,  might  produce.  God  requires  the  ministry  of  his 
appointment  to  be  duly  regarded  ;  and  in  his  providential  care  of 


12  The  Pastoral  Office  to  he  Perpetuated.  [Lect.  I. 

his  Churcli  in  her  lowest  estate,  lie  has  made  an  extreme  case  to  be 
of  such  rare  occurrence,  that  it  will  not  disturb  the  order  of  his 
house.  "  Pugnat  cum  jure  divino  et  veteri  ecclesia,"  says  Me- 
lancthon,  "  Democratia,  in  qua  populus  capit  ad  se  electionem." 
And  Junius  correctly  observes,  '^Populus  non  solus  judicet,  sed 
praeeunte  et  moderante  actionem  clero  et  presbyterio." 

But  while  the  members  of  the  Church  are  bound  to  act  in  pro- 
per subordination  to  their  presbyters  or  bishops,  it  is  their  privi- 
lege and  their  duty,  on  occasion  of  calling  one  to  the  pastoral  office, 
to  look  well  to  it,  that  their  rulers  do  them  no  injury  ;  for  to  them 
it  pertains  to  approve  or  disapprove. 

The  consent  of  the  people  who  are  members  of  a  Christian 
Church  may  be  either  tacit  or  expressed.  By  tacit  consent,  we 
mean  that,  after  the  object  is  proposed,  no  objection  is  offered  by 
the  people.  This  mode  may  be  adopted  or  rejected  at  the  pleasure 
of  the  members  of  the  Church,  but  cannot  be  authoritatively  pre- 
scribed by  the  rulers. 

The  consent  of  the  people  may  be  expressed  by  writing,  by  the 
voice,  or  by  the  lifting  up  of  the  hand.  The  mode  employed  in 
collecting  the  suffrages  is  unimportant. 

How  far  the  consent  of  the  people  is  necessary  in  calling  to  the 
pastoral  ofi&ce  has  been  a  subject  of  discussion.  We  are  satisfied 
that  such  consent  is-not  absolutely,  but  only  relatively  necessary. 

The  Saviour  has  given  it  in  special  charge  to  his  ministers  of  the 
Word,  to  maintain  and  perpetuate  the  gospel  ministry  by  "  com- 
mitting it  to  faithful  men."  Should  the  people  therefore  cease  to 
love  the  truth,  and,  under  the  impulse  of  a  "  spirit  of  delusion," 
turn  away  from  a  faithful  ministry,  and  hearken  only  to  "  teachers 
of  lies;"  should  persecution  for  a  season  scatter  the  flock,  or 
tyrants  in  the  earth  prohibit  the  exercise  of  those  rights  which 
God  has  given  to  his  people  in  the  Church,  in  all  such  circum- 
stances the  Ministry  not  only  may,  but  should  call  men  whom  they 
consider  to  be  qualified  to  the  pastoral  ofl&ce. 

Hence  one  servant  of  the  Lord  Jesus,  or  more,  with  a  view  to 
preserve  the  ministry,  may  call  to  the  pastoral  office  when  circum- 
stances imperiously  require  this  to  be  done. 

But  the  induction  of  men  into  the  pastoral  office  by  patronage  is 
unscriptural  and  unlawful  in  the  Church. 


Leot.  I.]  Ordination.  13 

V.  A  regular  call  to  tlio  ministry  by  the  churcli  is  followed 
by  Ordination^  or,  as  it  is  sometimes  called,  tlie  setting  apart  of  one 
to  the  gospel  ministry  by  prayer  and  with  the  laying  on  of  hands. 

The  imposition  of  hands  in  religious  services  is  a  very  ancient 
ceremony.  It  was  used  in  blessing,  in  sacrifices,  in  giving  testi- 
mony, (Lev.  24,)  and  in  ordaining  to  office. 

The  imposition  of  hands  was  a  rite  observed  by  the  apostles, 
(Acts  xiii.  3  ;  1  Tim.  iv.  14 ;  1  Tim.  v.  22  ;  2  Tim.  i.  6.) 

The  imposition  of  hands  is  not  essential  to  the  setting  apart  of 
one  to  the  exercise  of  the  pastoral  office ;  yet  it  ought  to  be  ob- 
served, as  it  has  an  important  meaning: — designating  the  person 
ordained ;  distinguishing  him  from  civil  officers,  and  those  to  whom 
he  is  called  to  minister ;  signifying  the  peculiar  relations  of  the  office 
into  which  he  is  inducted,  and  adding  solemnity  to  his  ordination. 

In  the  apostolic  day,  the  imposition  of  hands  was  used  on  the 
communication  by  the  Holy  Spirit  of  miraculous  gifts  ;  but  to  this 
use  it  was  not  restricted,  as  appears  from  various  passages  of  Scrip- 
ture. Besides,  it  could  have,  in  conferring  supernatural  gifts,  no 
more  efficacy,  in  itself  considered,  than  it  has  in  the  ordaining  to 
the  ministerial  office. 

The  ceremony  of  the  imposition  of  hands,  and  the  ordination 
with  which  it  is  connected,  may,  in  times  of  persecution,  be  per- 
formed in  a  private  manner ;  but,  in  ordinary  peaceful  times,  it 
ought  to  be  performed  in  the  presence  of  the  church  engaged  in 
divine  worship.  The  Sabbath  is  a  very  suitable  day  for  this 
solemn  act.     Ordination  to  the  ministry  is  Sabbath  work. 

"Whether  the  imposition  of  hands  in  such,  ordination  should,  in 
any  circumstances,  be  repeated  or  not,  has  given  rise  to  various 
opinions  among  divines.  If  reordination  be  considered  "merely 
as  a  repetition  of  the  bare  words  and  ceremonies  of  ordination, 
without  any  acknowledgment  of  the  invalidity  of  a  former  ordina- 
tion ;"  and  if  such  reordination  shall,  from  the  circumstances  in 
which  a  minister  of  the  Word  is  placed,  evidently  operate  to  en- 
large the  sphere  of  his  usefulness,  it  is  not  to  be  objected  against. 
The  Scriptures  do  not  require  reordination  ;  and  a  gospel  minister 
cannot  recall  his  ordination  vows,  though  he  may  for  habitual  im- 
piety, or  for  heresy,  be  deposed  from  the  ministry  of  Christ. 


14  Ordination.  [Lect.  L 

YI,  The  power  of  ordaining  to  tlie  gospel  ministry,  is  peculiar 
to  that  ministry.  Some  however  have  contended,  that  the  people 
in  a  particular  Christian  society,  may  not  only  call,  but  ordain  to 
the  pastoral  office,  and  offer  in  support  of  this  doctrine.  Acts  xiv. 
23;*  where  they  say  the  term  ^' xeipoTovqaavrtg^^^  expresses  the  act 
of  the  people  in  ordaining  to  office.  The  passage  will  not  bear 
this  construction.  If  that  term  expresses  any  act  of  the  members 
of  the  Church  in  relation  to  those  persons  who  are  constituted 
presbyters,  it  is  a  choice  of  them  as  pastors,  and  not  an  ordination 
of  them  to  their  office,  by  the  impostion  of  hands. 

In  the  writings  of  the  apostles,  ordination  is  constantly  ex- 
pressed, not  by  ^''  x^i-porovto,^^  but  by  other  terms,  as  ^^emdeaet  :\;£fpwv," 
"  ;]t;etpo0e(7ia "  and  "%£Apo£m0£(Tta."  Had  the  sacred  historian  used 
^^ X^t-poTovT}  avreg''''  to  signify  the  act  of  ordination,  he  would  have 
spoken  unintelligibly  ;  for  in  no  writing,  sacred  or  profane,  is  that 
word  employed  to  express  the  imposition  of  hands. 

The  arguments  to  be  offered  in  proof  of  the  doctrine,  that  the 
power  of  ordination  is  to  be  exercised  by  ministers  of  the  Word 
alone,  are  the  following,  viz : 

1.  The  directions  and  instructions  relating  to  the  ordaining  of 
men  ministers  of  the  gospel,  are  addressed  by  the  apostle  Paul,  not 
to  the  people  in  a  Christian  church,  but  to  those  who  were  by 
commission  "the  stewards  of  the  mysteries  of  God,"  in  his  house 
here  below. 

2.  The  practice  in  the  primitive  churches  was,  to  ordain  with 
the  approbation,  and  by  the  hands  of  ministers  alone. 

3.  The  people  are  not  invested  with  the  office  and  power  of  pres- 
byters. (1  Cor.  xii.  29.)  They  are  not  placed  under  the  solemn 
obligations  inseparable  from  that  office,  and  therefore  cannot  con- 
fer or  transmit  what  they  have  not. 

"  That  ]3art  of  ordination,"  says  Dr.  Owen,  "  which  consists  in 


*  The  person  elected  was  called  ;\;£tpofoi'f oj.  Hence  xti^pofovsiv  is  used  to  signify 
to  elect,  appoint,  or  constitute  to  office,  though  the  act  of  lifting  up  the  hand  be  not 
used.  Philo  employs  this  word  to  express  Pharaoh's  appointment  of  Joseph  to  be 
the  governor  of  Egypt,  and  God's  act  in  appointing  Moses  and  other  priests  to  their 
office. 

Lucian  uses  the  word  to  express  the  act  of  Alexander  constituting  his  deceased 
friend  Ilephsestion,  a  god.  Maximus  Tyrius  applies  the  term  to  the  horse  of  Darius, 
which  was  instrumental  in  fixing  his  princely  master  in  the  vacant  throne  of  Persia, 


Lbct.  I]  Extraordinary  Cases.  15 

the  imposition  of  hands  by  the  presbytery,  I  think  necessary  by 
virtue,  of  precept^  and  that  to  be  continued  in  a  way  of  succession." 
The  Doctor,  however,  puts  a  case  of  a  Christian  man  cast  by  ship- 
wreck upon  a  country  of  some  barbarous  people,  that  never  heard 
of  the  name  of  Christ,  and  asks,  "  Ought  he  not  to  preach  Christ 
unto  them  ?  And  if  God  give  a  blessing  to  his  endeavors,  may 
he  not  become  a  pastor  to  their  converted  souls  ?"  And  Calamy 
teaches,  "  that  where  the  help  of  T/iinisters  cannot  he  had  in  ordaining 
suitable  persons  for  ministers,  the  people  may  set  persons  apart  for 
the  office  themselves,  rather  than  live  luithout  ministers.^''  In  uniting 
in  sentiment  with  the  above-mentioned  eminent  divines,  no  diffi- 
culty can  be  felt ;  for  the  cases  to  which  their  remarks  apply,  are 
extraordinary^  and,  as  such,  make  provision  for  themselves,  subject 
to  the  grand  requirements  of  the  law  and  gospel.  "  God  will  have 
mercy,  and  not  sacrifice." 

VII.  A  person  qualified  for  the  ministry  may  be  lawfully 
ordained  sine  titulo,  without  any  particular  church  as  his  pastoral 
charge,  provided  the  exercise  of  his  gifts  shall  be  called  for  among 
weak  and  destitute  churches,  or  he  be  sent  as  a  gospel  missionary 
to  the  heathen  ;  yet,  in  such  ordinations,  the  performance  of  pas- 
toral duties  is  always  had  in  view. 

Other  qualifications  for  the  pastoral  office,  in  addition  to  the 
special  call  of  God,  will  be  exhibited  in  the  next  lecture.  I  shaU 
conclude  this  lecture  with  some  practical  reflections. 

It  is  impossible  to  consider  well  the  divine  institution,  the  solemn 
relations,  and  the  end  of  the  pastoral  office,  without  recurring  in 
thought  to  what  the  Saviour  said,'  (Luke  xiv.  28 :)  "  For  which 
of  you,  intending  to  build  a  tower,  sitteth  not  down  first  and 
counteth  the  cost,  whether  he  have  sufficient  to  finish  it :  lest  haply, 
after  he  hath  laid  the  foundation,  and  is  not  able  to  finish  it,  all 
that  behold  him  begin  to  mock  him,  saying.  This  man  began  to 
build,  and  was  not  able  to  finish  ?" 

So  peculiar  are  the  relations  to  God  formed  by  the  gospel  minis- 
try, so  holy  are  its  services,  so  arduous  its  duties,  so  various  its 
trials,  and  so  awful  its  responsibilities,  that  those  who  desire  to 
engage  in  this  ministry  ought  "  to  sit  down,  and  with  all  seriousness, 
to  count  the  cost."  Feelingly  alive  should  such  persons  be  to  the 
fact,  that  certain  quahfications  are  required,  to  be  the  api)roveJ  iiud 


16  The  Ministry — Motives.  [Lect.  I. 

faithful  servants  of  God  in  tlie  gospel  of  his  Son.  For  "  an  un- 
warrantable intrusion  into  this  office,"  as  one  observes,  "is  cer- 
tainly a  crime  of  a  very  high  nature."  It  may  well  startle  us,  after 
having  put  our  hands  to  the  plough,  "  if  we  should  find  any  reason 
to  be  apprehensive  that  the  great  God  in  whose  name  we  take  upon 
us  to  act,  and  that  by  virtue  of  his  commission,  should  one  day  say 
to  us.  Who  hath  required  this  at  your  hands  ?" 

As  you  have  been  admitted  into  this  theological  seminary,  pro- 
fessing to  be  actuated  by  a  strong  and  pious  desire  to  serve  the 
Saviour  in  the  ministry  of  his  Word,  I  have  begun  with  stating  to 
you  the  necessary  qualifications  for  that  work — qualifications  which 
extend  from  proper  motives  of  action  to  a  perpetual  engagement  in 
this  holy  service,  and  to  a  patient  and  honorable  endurance  of  all 
the  trials  and  evils  connected  with  it ;  and  must,  as  I  proceed, 
exhort  you  to  inquire  very  seriously  whether  you  now  possess 
some  of  those  qualifications,  and  whether  you  aim  at  the  acquisi- 
tion, through  the  aid  of  the  Holy  Spirit,  of  the  others. 

In  this  inquiry,  the  first  particular  to  be  investigated  by  you  is, 
whether  you  have  received  a  special  call  of  God,  so  far  as  that  call 
can  now  be  made,  to  engage  in  the  gospel  ministry  ? 

Some  young  men  st\idy  theology,  and  even  take  upon  them- 
selves the  vows  of  the  gospel  minister,  without  reflecting  upon  the 
importance  of  being  called  in  a  special  manner  to  this  great  work. 
They  choose  the  ministry  from  among  the  learned  professions  as 
the  employment  most  agreeable  to  their  taste,  better  suited  to  their 
circumstances,  more  gratifying  to  the  wishes  of  their  parents  and 
relatives;  or  they  apply  to  theological  studies  with  a  view  to 
engage  in  the  ministry,  because  they  are  anxious  to  elevate  them- 
selves from  obscurity  to  a  respectable  standing  in  society,  while 
they  shall  enjoy  a  livelihood,  associate  with  men  of  literature  and 
science,  and  improve  their  own  minds  by  reading  ;  and  it  may  be, 
that  even  the  desire  to  figure  as  an  orator,  from  a  consciousness 
that  they  possess  good  speaking  talents,  which  the  pulpit  will  allow 
them  to  display,  is  the  leading  motive  which  impels  others  in  the 
pursuit  of  the  ministry. 

How  remote  now  are  all  such  motives  and  views  from  those 
which  ought  to  exist  in  the  breasts  of  those  who  engage  in  the 
special  service  of  the  Lord  Christ !  How  liable  do  such  render 
themselves  to  receive  the  greater  condemnation,  "who  run  with- 


Lkot.  I.]  Self- Examination.  17 

out  being  sent,"  and  who  take  up  the  office  of  ambassadors  of  the 
Saviour,  without  being  specially  called  by  him  to  this  office  1 
Were  a  person  to  act  thus  towards  an  earthly  prince,  he  would  be 
denounced  as  an  impostor  and  a  traitor,  and  be  punished  accord- 
ingly. And  is  the  offense  less,  because  committed  against  the 
Majesty  of  heaven?     "I  trow  not." 

Let,  then,  the  theological  student  pause  here,  and  ponder  those 
things  which  constitute  a  special  call  of  God  to  the  gospel  min- 
istry. 

The  first  of  those  things,  it  has  been  said,  is  the  experience  of 
renewing  grace,  and  the  existence  in  the  soul  of  that  "precious 
faith  in  Christ,  which  works  by  love." 

With  all  solemnity,  therefore,  should  the  man  who  desires  to  be 
a  minister  of  Jesus,  and  a  steward  of  the  mysteries  of  God,  interro- 
gate himself  as  he  enters  a  divinity  school,  on  the  subject  of  this 
divine  work  of  conversion.  Do  I  believe,  he  should  ask  himself, 
that  I  have  ever  been  dead  in  trespasses  and  in  sins ;  an  intelli- 
gent creature  alienated  from  God,  and  under  the  awful  sentence  of 
condemnation  ?  Have  I  seen  that  I  was  in  myself  a  lost  and  un- 
done sinner  ?  Have  I  sought  to  escape  the  damnation  of  hell,  by 
pursuing,  in  the  exercise  of  faith  and  repentance,  that  way  to  which 
the  gospel  directs  sinners  ?  Has  the  grace  of  the  Lord  Jesus  Christ 
recovered  me?  Am  I  a  converted  man?  For  an  unconverted 
minister  of  Christ  is  surely  a  monster  in  deceit,  recommending  a 
Saviour  to  others,  to  whom  he  himself  has  not  fled  for  refuge ; 
pressing  others  to  hasten  into  the  ark,  while  he  remains  without, 
to  perish  with  the  children  of  disobedience.  And  what  an  awful 
destruction  awaits  that  impenitent  minister  who,  like  Judas  Iscariot, 
has  betrayed  the  Son  of  man  with  a  kiss ;  a  preacher  of  Christ 
Jesus  in  hell,  there  to  be  not  only  stung  by  the  reproaches  of  his 
own  conscience,  but  also  taunted  by  devils,  who  shall  say,  "  We 
never  acted  so  inconsistently  and  deceitfully ;  we  never  preached 
Christ  in  whom  we  did  not  eonfide ;  we  never  made  public  discour- 
ses about  a  Saviour  and  his  excellences,  whom  we  did  not  love." 

It  is  a  very  serious  question,  to  be  answered  in  limine,  Am  I  re- 
newed in  mind  by  the  power  of  the  Holy  Spirit,  or  shall  I  advance 
to  preach  the  gospel,  and  in  preaching  it  be  nothing  more  "  than  a 
sounding  brass  or  a  tinkling  cymbal "  ? 

Let  me,  then,  exhort  you'  to  review  your  past  experience  in  re- 
2 


18  The  Ministry.  [Lkct.  L 

ligion,  and  in  aid  of  sucli  examination  into  your  state  before  God, 
remind  you  that  the  true  convert  is  a  sincere  penitent.  On  his 
conversion,  he  has  offered  up  to  God  "the  sacrifice  of  a  broken 
heart  and  a  contrite  spirit."  Such  an  offering  is  something  more 
than  an  affirmative  answer  to  the  question,  "  Have  you  submitted 
to  God  ?"  A  question,  which,  since  the  mystery  of  redemption  has 
been  made  known  to  the  nations  by  the  coming,  the  crucifixion, 
resurrection  and  ascension  of  Christ,  is  expressed  in  terms  much 
too  general,  and  therefore  the  aforesaid  answer  cannot  exhibit  the 
faith  of  the  gospel ;  nor  does  that  offering  imply  deep  and  terrify- 
ing convictions  of  sin,  accompanied  with  great  visible  distress  ;  for 
many  are  so  convicted  and'so  distressed,  who  "never  submit  to  the 
righteousness  of  God,"  and  never  truly  repent  of  their  sins  ;  but  it 
implies  a  realizing  sight  of  God's  infinite  purity  and  excellency, 
and  a  sense  of  the  great  evil  of  sin,  which  has  turned  the  heart  away 
from  such  a  glorious  Being,  and  rendered  the  sinner  a  vile  and  pol- 
luted creature,  deserving  condemnation.  Such  a  creature  the  con- 
vert perceives  himself  to  be  by  nature  and  practice,  "  wherefore  he 
abhors  himself,"  feels  a  heart-breaking  sorrow  for  his  past  offenses, 
and  cherishes  through  life  those  humble  sentiments  which  classify 
him  with  that  peculiar  people  who  are  described  as  the  "  poor  in 
spirit,"  and  disposed  "to  receive  the  kingdom  of  heaven  as  a  little 
child." 

Further :  The  true  convert  is  one  who  has  "no  confidence  in  the 
flesh,"  and  whose  soul  embraces  the  Lord  Jesus  Christ  as  "Jeho- 
vah his  righteousness." 

There  is  a  faith  of  human  origin,  resting  upon  the  general  recep- 
tion of  Christianity  in  a  land  which  receives  Christ  as  a  Saviour, 
without  perceiving  how  he  saves  sinners,  and  creates  in  their  sal- 
vation a  brighter  display  of  the  glory  of  God.  Hence  some  have 
no  other  idea  respecting  this  Kedeemer  than  that  he  will,  after  the 
performance  of  certain  ecclesiastical  rites,  pardon  and  save  their 
souls  in  a  future  world  ;  and  others,  still  "  going  about  to  establish 
a  righteousness  of  their  own,"  but,  not  quite  satisfied  with  the 
amount  of  their  own  good  doings,  cherish  the  fond  sentiment  that 
Christ  will  be  so  good  as  to  supply  any  little  deficiency  in  merit 
which  may  be  found  in  themselves. 

But  the  true  convert  has  a  faith  which  God  has  given  him.  He 
sees  with  enlightened  eyes  of  understanding,  "that  Christ  is  the 


Lect.  L]  Evidences.  19 

end  of  the  law  for  righteousness,  to  every  one  that  bclieveth."  He 
gladly  receives  him  as  such — is  willing  to  be  eternally  indebted  to 
the  atoning  blood  of  the  Lamb  slain  for  his  pardon  and  cleansing, 
and  experiences  a  warmth  of  affection  for  his  precious  Saviour, 
which  impregnates  in  future  all  his  sentiments,  and  ever  and  anon 
prompts  him  to  say,  "What,  O  what  shall  I  render  unto  the  Lord 
my  Eedeemer,  for  all  his  benefits  ?"  The  heart  of  the  convert  is 
set  against  the  doctrine  of  self-righteousness.  He  rejoices  now  in 
the  belief  that  God  has  forgiven  him  for  Christ's  sake,  and  he  hopes 
in  the  last  great  day  to  stand  "complete  in  Christ,"  and  never  to 
be  separated  from  kim  more.  Meantime  he  looks  upon  himself  as 
"one  who  is  bought  with  a  price,"  and  who,  from  a  principle  of 
love,  is  bound  "to  do  more  than  others." 

But  to  believe  in  and  love  the  Lord  Jesus  Christ  in  sincerity,  is 
not  the  whole  of  the  special  call  of  God  to  the  ministry.  For,  as 
we  have  observed  before,  in  addition  to  renewing  grace,  the  Holy 
Spirit,  when  he  operates  such  a  special  call,  excites  and  maintains 
in  the  heart  of  the  convert  a  prevailing  holy  desire  to  be  employed 
in  the  gospel  service;  he  influences  the  mind  so  as  to  bend  it 
towards  the  ministerial  work.  Where  such  a  call  exists,  there 
may  be  in  the  way  of  its  subject  obstacles  apparently  insuperable ; 
the  person  may  at  first  be  allured  by  offers  from  friends  to  aid  him 
in  other  employments ;  he  may  be  pressed  by  circumstances  to  en- 
gage in  other  pursuits ;  but  in  these  his  mind  continues  to  be  rest- 
less ;  he  is  not  in  his  proper  element ;  the  grand  desire  to  serve 
his  Saviour  in  the  gospel  is  not  extinguished;  it  remains  "like  a 
fire  in  his  bones."  Such  a  person  has  no  evidence  that  he  will 
accomplish  great  things  in  the  ministry ;  he  knows  not  that  he 
will  be  an  instrument  in  the  conversion  of  one  sinner ;  he  feels  his 
own  insufficiency  for  such  a  great  office ;  and  sometimes  he  thinks 
that  his  talents  will  be  inadequate  to  the  duties  and  difficulties 
connected  with  it.  But  the  desire  lives  in  his  heart,  for  it  is  a  call 
of  God. 

May  you  be  able  to  find  that  strong,  holy  desire,  alive  in  your 
minds.  Peculiar  trials  attend  the  gospel  ministry.  It  is  not  the 
road  to  worldly  honor,  wealth,  and  greatness.  The  faitliful  min- 
ister must  labor  hard,  experience  many  trials  of  temper  from  the 
contradictions  of  sinners,  exercise  much  patience  under  injuries, 
and  endure  various  privations  of  good  things.     Survey  the  ground 


20  Evidences.  [Lkct.  I. 

well  over  wMcli  you  may  be  called  to  travel,  and  then  inquire 
whether,  in  attempting  further  progress,  "the  love  of  Christ  con- 
straineth  you." 

Other  reflections  connected  with  this  subject  will  occur  in  the 
following  lectures. 


LECTURE    II. 

QUALIFICATIONS  OF  THE   PASTOKAL   OFFICE,   CONTINUED. 

It  has  been  stated,  that  the  first  qualification  required  for  the 
pastoral  office,  is  the  special  call  of  God. 

Second.  Another  requisite  qualification,  is  a  measure  of  intel- 
lectual endowment  suited  to  the  work  of  the  gospel  ministry.  (Matt. 
xiii.  52.)  Our  Lord  supposes  "  every  scribe  to  be  instructed  unto 
the  kingdom  of  heaven."  "  A  bishop  must  be  apt  to  teach."  (ITim. 
iii.  2.)  The  "faithful  men  to  whom  the  things  of  God  are  to  be 
committed,  must  be  those  who  shall  he  able  to  teach  others."  (2  Tim. 
ii.  2.)  "  My  people  are  destroyed  for  lack  of  knowledge ;  because 
thou  hast  rejected  knowledge,  I  will  also  reject  thee,  that  thou 
shalt  be  no  priest  to  me."     (Hosea  iv.  6.) 

I.  That  knowledge  is  required  in  those  who  engage  in  the  min- 
istry of  the  Word  of  God,  is  evident, 

1.  From  the  name  given  to  them  by  the  Holy  Spirit.  They  are 
called  "teachers,"  (Matt,  xxviii.,  Ephes.  iv.  11,)  "the  light  of  the 
world,"  (Matt.  v.  14,)  "  ambassadors  for  Christ,"  men  emplo3^ed  in 
an  important  embassy,  which  they  must  be  able  to  execute,  (2 
Cor.  V.  20.) 

2.  From  the  design  or  end  of  their  ministry :  for  it  is  a  ministry 
appointed  "to  preach  the  Word,"  (2  Tim.  iv.  2,)  and  so  to  preach 
it,  "that  their  profiting  may  appear  to  all,"  (1  Tim.  iv.  15,)  to 
"save  souls  by  sound  doctrine,"  (1  Tim.  iv.  16,)  and  "to  defend 
the  gospel,"  (Phil.  i.  17.) 

3.  From  the  subjects  of  their  preaching,  which  are  various  as 
well  as  important,  and  require  various  knowledge  in  those  who 
discuss  them. 


22  Pastoral  Qualifications.  •  [Lkct.  II. 

4.  From  tlie  opposition  made  to  the  divine  authority  of  the 
Scriptures,  by  deists  and  atheistical  philosophers;  and  to  sound 
doctrine,  by  heretics  and  other  enemies  of  the  truth :  for  these  are 
foes,  who  comprehend,  in  their  array,  men  of  cultivated  minds  and 
of  various  erudition. 

5.  From  the  respectable  place  which  the  gospel  ministry,  with  a 
view  to  success  in  their  work,  should  occupy  in  civil  society.  An 
illiterate  ministry  cannot  command  respect  in  an  intelligent  and 
polished  community. 

II.  But  here  it  may  be  objected,  "  that  the  apostles,  chosen  by 
the  Saviour  himself,  were  unlearned  men ;  that  many  of  them  were 
poor  uneducated  fishermen ;  yet  their  preachings  resulted  in  the 
conversion  of  thousands,  and  in  the  enlargement  of  the  Church." 

1.  This  objection  will  be  set  aside  by  the  simple  fact,  that  those 
apostles  were  not  sent  out  to  preach  the  gospel  with  thai  measure 
of  knowledge  which  they  had  before  they  received  their  commission, 
and  while  they  were  fishermen ;  but  in  addition  to  the  instructions 
which  their  Master  had  given  them,  both  before  and  after  his 
resurrection,  they  were  taught  by  the  Holy  Spirit,  in  an  extraor- 
dinary way.  Accordingly,  they  were  forbidden  to  act  immediately 
in  the  gospel  service,  and  were  required  "  to  tarry  in  the  city  of 
Jerusalem,  after  Christ's  ascension  into  heaven,  until  they  should 
be  endued  with  power  from  on  high."  (Luke  xxiv.  49.)  Now 
whoever,  at  any  time,  shall  be  endowed  with  the  same  "power 
from  on  high,"  and  give  those  evidences  of  this  fact  which  the 
apostles  did  to  the  Church  and  to  the  world,  must  be  considered  as 
fully  qualified  for  the  work  of  the  ministry.  "  The  fact,  then,"  as 
one  remarks,  "of  the  eleven  being  unlearned,  is  the  very  reason 
why  uninspired  ministers  should,  to  a  certain  extent,  be  learned : 
for,  in  the  apostles  and  primitive  evangelists,  inspiration  supplied 
the  place  of  learning ;  in  ministers  of  the  Word  now,  appropriate 
knowledge,  acquired  in  a  course  of  education,  must  supply  the 
place  of  inspiration." 

2.  Further :  At  the  commencement  of  the  New  Testament  dis- 
pensation, it  was  necessary  to  show  that  Christianity  had  its  origin 
not  in  the  wisdom  of  the  schools ;  that  it  derived  its  authority  not 
from  the  researches  and  deductions  of  the  learned,  but  from  the 
immediate  inspirations  and  will  of  God.     No  such  necessity  now 


Lect.  II.]  Knowledge.  23 

exists ;  hence  extraordinary  gifts  are  no  longer  communicated  by 
the  Holy  Spirit. 

3.  But  the  absolute  necessity  of  human  erudition  is  not  the  point 
in  dispute.  All  that  we  consider  to  be  an  indispensable  qualifica- 
tion for  the  sacred  ministry,  in  respect  of  intellectual  endowment, 
is  a  measure  of  knowledge  which  shall  enable  one  otherwise  well 
qualified,  "  to  preach  the  Word  unto  the  edifying  of  the  body  of 
Christ."  Hence  presbyteries  are  authorized  to  license  and  ordain 
some  who  have  not  enjoyed  the  advantages  of  a  liberal  education, 
when  "they  have  the  best  assurance  which  can  be  obtained,  that 
they  are  men  of  singular  talents,  piety,  humility,  sobriety,  good 
understanding,  and  discretion,  together  with  the  gift  of  utterance." 

But  we  consider  various  knowledge,  acquired  by  application  to 
study  in  the  schools,  or  elsewhere,  to  be  necessary,  relatively  and 
ordinarily.  Should,  however,  one  with  an  understanding  slen- 
derly furnished,  urge  in  favor  of  his  admission  into  the  ministry, 
this  argument,  "  that  he  ought  not  to  keep  his  talents  concealed  in 
a  napkin,"  the  befitting  answer  is  that  which  the  celebrated  Kobert 
Hall  gave :  "  The  smallest  pocket  handkerchief  you  have  will  do, 
sir." 

III.  What  measure  of  knowledge  one  should  possess,  before  he 
is  ordained  to  the  ministry  of  the  Lord  Jesus,  cannot  be  exactly 
defined.  He  cannot  be  master  of  too  much  science  and  literature. 
He  ought  not  to  possess  too  little  of  this  intellectual  furniture :  for, 

1.  God  has  revealed  himself  to  man,  since  the  days  of  Moses, 
not  by  traditions,  but  by  writing.  And  the  languages  employed 
by  the  Holy  Spirit  in  the  Sacred  Scriptures,  are  the  Hebrew  and 
Greek  languages. 

The  study  of  the  Greek  and  Hebrew  languages  (and  to  facilitate 
the  acquisiton  of  these,  we  must  add  the  Latin  also)  is,  therefore, 
recommended  by  very  strong  considerations,  to  those  who  desire 
to  fill  the  office  of  a  bishop  in  the  visible  Church.  Apart  from  that 
influence  which  the  study  of  these  languages  doubtless  has,  "  "npbq 
TTjv  yvfiva  lav  rov  vov,"  as  Socrates  says,  the  knowledge  of  them 
is  necessary  to  correct  mistranslations  of  the  original  Scriptures, 
and  to  defend  the  true  doctrine  of  God  against  the  various  assaults 
of  error.  Hence  the  study  of  the  sacred  languages  lias  ever  been 
associated  with  the  orthodox  faith  in  the  Christian  Church.     When 


24  Pastoral  Qualifications.  Lect.  II.] 

the  revival  of  letters  took  place,  A.  D.  1470,  as  one  expresses 
it,  "illico  affulsit  evangelii  claritas," — "  forthwitli  the  clear  light 
of  the  gospel  shone  out."  From  that  period  it  has  been  ascer- 
tained that  the  ablest  theologians  and  commentators  on  the  Bible 
among  the  Protestants,  are  those  who  were  most  conversant  with 
the  sacred  languages ;  and  that  even  among  the  Eomanists,  those 
writers  were  more  orthodox  who  understood  those  languages.  Of 
this  fact,  Arias  Montanus,  Masius,  Yatablus,  compared  with  other 
Papal  writers,  are  examples. 

2.  Further :  The  Sacred  Scriptures  exhibit  an  infinite  variety  of 
matter  for  our  consideration  and  belief;  and  the  various  interest- 
ing facts  which  they  contain  require  that  those  persons  who  are 
set  apart  to  expound  them  should  be  furnished  with  that  various 
knowledge,  which  a  course  of  liberal  education  is  calculated  to 
impart.  No  one  can  be  long  employed  in  the  exposition  of  the 
written  Word  of  God,  without  perceiving  that  he  draws  upon  his 
stores  of  knowledge,  rich  as  they  may  be,  Avith  manifest  profit  and 
pleasure  in  his  work.  Natural  philosophy,  logic,  metaphysics, 
geology,  history  and  travels,  antiquities,  chronology,  geography,  , 
and  rhetoric,  all  contribute  their  aids  in  rendering  a  faithful  ser- 
vant of  Christ  a  better  expounder  of  the  "Word,  and  an  abler  min- 
ister of  the  New  Testament.  This  Word  has  been  connected,  by 
its  divine  Author,  with  almost  every  branch  of  science,  that  the 
religion  which  it  teaches  might  rise  higher  in  our  souls  through 
increasing  knowledge  of  the  wonderful  works  of  infinite  wisdom, 
power,  and  goodness  around  us,  and  that  it  might,  in  every  age 
and  country,  afford  its  powerful  assistance  in  promoting  the  ad- 
vances of  the  human  mind  in  intelligence. 

"Very  cunningly  did  that  great  enemy  of  Christianity,  the  Eo- 
man  Emperor  Julian,  act,  when  he  attempted  to  banish  the  chil- 
dren of  Christians,  and  of  course  the  future  ministers  of  Christ  in 
the  empire,  from  the  schools  of  learning.  He  wished  to  see  the 
followers  of  the  Saviour,  and  especially  their  pastors,  immersed  in 
ignorance;  lest,  as  he  said,  "they  should  be  qualified  to  argue 
with  our  gentile  dialecticians." 

In  the  same  spirit  of  hostility  to  true  Christianity,  and  with  a 
view  to  introduce  into  the  visible  Church  as  much  of  paganism  as 
could  be  concealed  under  nominal  Christian  ordinances.  Pope  Paul 
II.  said,  "it  was  sufficient  for  the  sons  of  Christians,  that  they 


Lect.  11.]  Knowledge.  25 

were  taught  to  read  and  write."  Soon  indeed  would  popish  su- 
perstition and  atheistical  philosophy  divide  the  Christian  world 
between  them,  were  the  ministers  of  Christ  unqualified,  through 
ignorance,  to  defend  that  "glorious  gospel"  which  is  committed  to 
their  special  trust. 

The  objections,  therefore,  brought  by  certain  sects  against  the 
salutary  requisition,  that  the  minds  of  those  young  men  of  piety, 
who  desire  to  preach  the  gospel,  should  be  disciplined  by  a  regular 
course  of  academical  instruction,  are  the  offspring,  not  of  reason 
and  experience,  but  of  fanaticism. 

The  question  to  be  answered  here  is  simply  this :  Are  the 
Scriptures  to  be  well  expounded  by  the  ministers  of  Christ  ?  We 
affirm,  but  fanatics  deny,  and  require  that  men  should  speak  in 
religious  assemblies,  as  the  Spirit  dictates.  Hence  it  is  evident  that 
the  real  matter  in  controversy  is  not,  whether  gospel  preachers 
shall  be  furnished  with  various  knowledge?  but,  whether  they 
shall  be  set  apart  to  expound  well  the  written  Word  of  God  ?  A 
mere  academical  education  neither  operates  a  change  of  heart,  nor 
communicates  to  any  a  holy  desire  to  serve  God  in  the  gospel  min- 
istry ;  yet  it  is  highly  useful  in  expanding  the  mind  through  va- 
rious knowledge,  and  in  strengthening  the  reasoning  powers,  and 
thus  fitting  a  minister  of  the  Word  to  speak  better,  "both  to  the 
Avise  and  the  unwise."  The  religion  of  the  heart  in  ministers,  we 
believe  to  be  the  special  work  of  the  Holy  Spirit ;  yet  supreme 
love  of  God  alone  cannot,  from  the  very  constitution  of  man,  store 
his  understanding  with  facts,  and  make  him  an  able  minister  of 
the  New  Testament. 

IV.  But  above  all,  the  Evangelical  Pastor  should  have  his  mind 
stored  well  with  the  knowledge  of  Bible  theology,  "  that  he  may 
be  a  good  minister  of  Jesus  Christ,  nourished  up  in  the  words  of 
faith  and  good  doctrine."     (1  Tim.  HI  6.) 

By  Bible  theology,  we  understand  the  science  of  the  doctrines 
taught,  and  of  the  duties  commanded  in  the  Holy  Scrijitures,  as 
those  doctrines  and  duties  compose  a  system  of  religion,  the  parts 
of  which  are  admirably  connected  together  by  the  Spirit  of  Infi- 
nite Wisdom.  That  connection,  however,  of  the  doctrines  as  well 
as  of  the  duties  of  revealed  religion,  is  not  exhibited  in  the  Sacred 
Scriptures  according  to  the  arrangement  adopted  in  philoso])hical 


26  Pastoral  Qttalifications.  [Lect.  IL 

schools,  or  in  the  usual  order  of  human  science  in  uninspired  com- 
positions, for  various  weighty  reasons:  among  which,  let  our 
attention  be  here  fixed  upon  one  only,  namely,  the  trial  of  the 
human  heart,  not  only  in  reading  all  the  parts  of  Scripture,  his- 
torical, typical,  and  prophetical,  as  well  as  didactic  and  practical, 
but  especially  "  in  searching  them."  "  Search  the  Scriptures,"  said 
our  Lord :  "for  in  them  ye  think  ye  have  eternal  life,  and  they  are 
they  which  testify  of  me." 

To  a  similar  constitution  of  things,  the  human  mind  is  subjected 
in  all  the  other  departments  of  science. 

And  can  any  arguments  be  required,  to  prove  that  the  person 
who  is  solemnly  set  apart  "to  preach  the  Word  and  to  defend  the 
'gospel,"  should  understand  his  business?  God  does  "not  send 
his  message  by  the  hand  of  a  fool."  "  The  priest's  lips  must  teach 
knowledge."  Accordingly  the  apostle  Paul  said  to  the  Christians 
at  Corinth,  "  though  I  be  rude  in  speech,  yet  not  in  hnowledgeP 
(2  Cor.  xi.  6.)  Pastors  after  God's  own  heart  are  "  such  as  feed 
his  people  with  knowledge  and  with  understanding."  "Jesus 
saith  unto  them.  Have  ye  understood  these  things  ?  They  say  unto 
him.  Yea,  Lord.  Then  said  he  unto  them.  Therefore  every  scribe 
which  is  instructed  unto  the  kingdom  of  heaven,  is  like  unto  a 
man,  which  is  an  householder,  which  bringeth  forth  out  of  his 
treasure  things  new  and  old."  (Matt.  xiii.  51,  52.)  This  parable, 
spoken  in  illustration  of  the  question,  "  Have  ye  understood  these 
things?"  cannot  be  mistaken  in  its  doctrine. 

Ignorance  of  divine  truths  in  their  proper  connection,  has,  in 
those  who  undertook  to  preach  the  Word,  produced  much  zeal 
and  many  extravagances,  and  given  rise  to  as  many  errors,  and 
wrought  as  many  evils  in  the  visible  Church,  as  "philosophy, 
falsely  so  called."  Mark  the  serious  errors  and  gross  superstitions 
(of  some  of  which  the  more  sober  Gentiles  would  have  been 
ashamed)  which  sprang  up  like  weeds,  in  the  dark  ages,  when 
those  who  were  the  professed  teachers  of  Christianity  were  stran- 
gers to  the  theology  of  the  Bible,  and  hardly  acquainted  with  the 
letters  of  the  gospel  alphabet !  Mark  the  wild  fancies  and  other 
excesses  of  the  Anabaptists  in  Germany,  who  were  led  on  by  men 
who,  instead  of  studying  the  Word  of  God,  snatched  at  a  few  of 
its  passages  to  fire  their  imaginations  and  to  inflame  their  passions ! 
Mark  the  course  of  fanatics  at  this  day :  they  exclaim  with  rude 


Lect.  II.]  Utility  of  Theolofjical  Seminaries.  27 

veliemence  against  well-instructed  and  faithful  ministers  of  the 
gospel  who  oppose  their  errors,  and  attempt  to  speak  unknown 
tongues,  while  ignorant  of  the  very  languages  in  which  the 
Scriptures  of  truth  were  written.* 

Strongly,  therefore,  must  it  be  demanded,  that  one  who  is  ad- 
mitted into  the  gospel  ministry,  should  "understand  the  Scrip- 
tures." And  as  these  Scriptures  speak  of  the  works  of  God  in 
creation,  providence  and  redemption,  works  which,  under  the  di- 
rection of  infinite  wisdom,  form  a  system,  so  the  revealed  truths 
in  relation  to  that  Being  and  his  works,  must  and  do  constitute  a 
system  of  theology.  On  this  system  depends  what  is  denomi- 
nated, the  analogy  of  faith^  which,  as  John  Newton  observed,  "is  a 
master-key,  that  not  only  opens  particular  doors,  but  carries  you 
through  the  whole  house."  To  use  this  key  with  wisdom,  know- 
ledge of  the  structure  in  its  various  well  connected  and  propor- 
tioned parts  is  necessary ;  for  such  knowledge  alone  can  render 
one  "mighty  in  the  Scriptures,"  and  check  both  the  wildness  of 
metaph^^sical  speculations  in  divinity,  and  the  ardor  of  attachment 
to  the  particular  systems  of  theology  composed  by  learned  man. 

During  the  dark  ages,  those  who  entered  into  the  priesthood,  as 
the  gospel  ministry  was  improperly  called,  neglected  the  study  of 
the  Holy  Scriptures,  and  applied  themselves  to  the  reading  of  the 
Christian  Fathers,  or  rather  the  books  which  exhibited  the  doc- 
trines contained  in  their  writings ;  and  the  result  is  well  known. 
Luther  knew  it  so  well,  from  what  he  saw  and  felt  in  early  life, 
that  even  in  relation  to  his  own  compositions  he  said,  "  Ego  ipse 
odi  libros  meos,  et  sjepe  opto  eos  interire,  quod  metuo,  ne  moren- 
ter  lectores  et  abducant  a  lectione  ipsius  Scripturge,  quae  sola  omnis 
sapientiae  fons  est." 

But  to  improve  in  this  theological  science,  shall  pious  youth 
repair  to  a  theological  school  for  instruction  ?  Doubtless  such  a 
course  is  to  be  pursued  by  them,  if  a  school  of  theology  shall  facil- 
itate their  progress  in  the  knowledge  of  divine  truths,  and  call 
their  graces  as  well  as  gifts  into  exercise.  If  means  are  to  be  used 
in  increasing  their  knowledge  of  what  the  Bible  teaches,  and  in 
qualifying  their  minds  for  the  better  defense  of  its  doctrines,  their 

*  "  I  remember,"  said  the  late  Mr.  Rowland  Hill,  "  when came  to  me 

and  talked  about  not  hiding  his  talents,  I  could  not  help  telling  him,  that  for  my 
part,  I  thought  the  closer  he  hid  them  the  better." 


^  Pastoral  Qualifications.  [Lect.  IL 

duty  in  this  respect  must  be  obvious.  If  they  read  without  the 
help  of  suitable  instructors  the  choicest  works  on  theology,  they 
are  still  using  means  to  furnish  their  minds  with  more  knowledge 
of  divine  truth ;  but  means  less  efficient  to  their  end.  And  means 
must  be  employed,  if  that  requisite  knowledge  be  not  communi- 
cated hy  miracle.  Some  such  miraculous  operation  of  the  Holy 
Spirit  on  the  minds  of  those  who  are  called  to  preach  the  gospel, 
is  considered  by  certain  fanatical  sects,  who  oppose  theological 
seminaries,  to  constitute  the  special  call  of  God. 

It  must  however  be  carefully  noted  here,  that  schools  of  theol- 
ogy, whether  they  exist  independent  of,  or  in  connection  with, 
universities  and  colleges,  are  not  invariably  helps  to  the  pious  mind 
in  the  acquisition  of  the  knowledge  of  Bible  theology.  They  are 
human  institutions,  and  as  such,  liable  to  change  their  original 
useful  character,  to  become  schools  of  error  and  heresy,  and  to  aid 
in  quenching  the  heavenly  fire  of  vital  religion,  in  corrupting  the 
ministry  of  the  Word,  and  in  substituting  the  study  of  profane 
literature  and  philosophy  for  that  of  Bible  theology.  It  was  in 
the  view  of  the  reprehensible  mode  of  theological  education  at  such 
seminaries,  and  of  its  disastrous  effects  upon  the  ministry  and  the 
state  of  religion,  that  the  pious  and  indefatigable  servant  of  Christ, 
the  late  Rowland  Hill,  and  others,  (whose  language  in  relation  to 
cotemporary  preachers  was  at  some  times  very  unwise,)  spoke  of 
the  "modern  academies  in  Britain,  as  being,  in  general,  sad-soul 
starvation  places,"  and  the  ministers  educated  in  them,  as  being 
"poor  tools  of  our  manufacturing."  This  representation  might  be 
in  a  measure  correct,  and  yet,  theological  schools  conducted  in  the 
spirit  of  the  gospel,  will  possess  a  high  value  from  their  usefulness 
in  the  Church.  It  is  not  easy  to  estimate  accurately  the  great  ben- 
efits derived  in  the  days  of  the  Reformation,  from  the  theological 
academies  of  Geneva  and  other  Protestant  cities. 

V.  Here  it  is  hardly  necessary  to  remark  to  you,  that  the  know- 
ledge of  Scripture  doctrines  and  duties,  by  those  who  aspire  to  the 
pastoral  office,  must  be  such  as  to  instruct  them  in  relation  to  the 
important  exercise  of  pastoral  prayer^  and  to  furnish  them  with 
skill  in  framing  addresses  to  God,  in  the  name  and  on  behalf  of  a 
Christian  congregation.  To  which  let  me  add,  that  so  subservient 
is  various  knowledge  to  the  usefulness  of  the  gospel  ministry,  that 


Lect.  II,]  Graces — Heavenly -mindedness.  29 

the  Evangelical  Pastor  should  give  himself  to  reading,  and  increase 
his  intellectual  stores,  so  long  as  the  powers  of  his  mind  possess 
any  strength.  Never  must  he  relax  his  exertions  to  acquire  better 
understanding  of  the  Scriptures,  which  have  "depths  in  which 
elephants  may  swim."  Increasing  science  of  this  kind,  imited 
with  Christian  humility,  tends  to  make  the  instructive  preacher  an 
abler  ruler  in  the  Church  of  God,  a  wiser  counsellor  in  the  pres- 
bytery. For  it  is  not  in  the  preaching- desk  only,  that  he  must 
serve  the  Lord  Christ,  but  in  ecclesiastical  councils  also,  where  he 
is  called  to  extend  care  over  the  very  important  interests  of  his 
Master's  kingdom. 

Third.  But  I  have  done  with  knowledge,  and  proceed  to  observe, 
that  a  third  qualification  for  the  pastoral  office  is,  such  a  develop- 
ment of  the  graces  of  the  divine  life  in  one's  temper  and  conduct,  as 
shall  give  promise  to  the  rulers  of  the  Church  of  his  future  useful- 
ness in  the  gospel  ministry.  This  qualification  is  usually  expressed 
by  the  term  piety:  but  as  this  term  is  not  sufficiently  comprehen- 
sive of  my  meaning  here,  as  one  may  be  accounted  to  have  a  good 
share  of  what  is  ordinarily  denominated  piety,  while  he  exhibits 
little  prudence,  and  little  holy  zeal,  I  shall  enumerate  those  Chris- 
tian graces  and  virtues,  which  are  considered  to  form  an  additional 
requisite  qualification  for  the  pastoral  ofice. 

1.  Accordingly,  I  begin  with  heavenly-mindedness. 

Heavenly-mindedness  stands  opposed  to  earthly-mindedness, 
which  consists  in  an  inordinate  love  and  pursuit  of  the  good  things 
of  this  world. 

Every  one  who  is  "born  of  water  and  of  the  Spirit,"  is  the 
subject  of  that  change  which  places  the  Supreme  Being  upon  the 
throne  of  his  affections,  and  causes  this  world  to  be  considered  by 
him  as  an  inferior  and  unsatisfying  good.  "If  any  man  love  the 
world,  (supremely,)  the  love  of  the  Father  is  not  in  him."  "  For 
whosoever  is  born  of  God  overcometh  the  world."  (1  John  ii. 
and  V.)  Yet  corruptions  do  exist  in  the  renewed  mind  on  earth; 
In  such  a  mind,  covetousness,  as  well  as  any  other  existing  lust  of 
the  human  heart,  may  be  "  the  sin  which  doth  more  easily  beset 
the  Christian."  Hence,  we  find  some  whom  we  have  reason  to 
regard  as  converted  persons,  too  strongly  wedded  still  to  the  gains 
and  riches  of  this  world,  too  avaricious  in  their  disposition^?,  too 


30  Pastoral  Qualifications.  Lect.  II.] 

ardent  in  tlieit  pursuit  of  earthly  things,  and  too  much  disposed 
to  estimate  such  things  above  their  proper  value :  and  we  must 
add,  that  if  such  a  temper  be  found  to  exist  in  one  who  aims  at 
the  ministry  of  the  Lord  Jfesus,  it  is  a  disqualification  for  that 
important  office.  Such  a  person  shows  that  he  is  not  sufficiently 
weaned  from  this  world ;  that  his  views  of  heavenly  realities  in 
their  existence  and  glory,  are  not  sufficiently  clear  and  enlarged ; 
in  a  word,  he  does  not  possess  a  suitable  measure  of  heavenly- 
mindedness !  For  a  bishop  must  not  be  "  greedy  of  filthy  lucre,"  not 
covetous:  he  must,  according  to  the  requirements  of  his  divine 
Master,  exhibit  that  spirit  of  self-denial  with  regard  to  the  good 
things  of  this  life,  that  abstraction  of  his  affections  from  worldly 
enjoyments,  which  shall  prove  that  he  lives  "in  the  consideration 
of  things  unseen  and  eternal ;"  that  he  is  prepared  to  forsake  houses 
and  lands  for  Christ's  sake,  and  that  his  own  temper  and  life 
enforce  that  Word,  which  he  is  called  to  preach  to  others ;  which 
describes  the  Christian  as  "  crucified  unto  this  world,"  and  which 
forbids  inordinate  solicitude  about,  and  attachment  to,  earthly  good 
things. 

In  requiring  such  an  heavenly  temper  as  a  qualification  for  the 
pastoral  office,  it  is  not  intended,  that  those  who  engage  in  the 
gospel  service  shall  either  throw  away  the  worldly  estates  which 
they  may  possess,  or  be  indifferent  about  their  own  subsistence, 
and  the  maintenance  of  a  family,  if  Divine  Providence  has  placed 
one  under  their  care.  By  no  means :  there  is  a  divine  law,  sanc- 
tioned by  a  sentence  of  excommunication  from  the  Christian  Church, 
which  binds  pastors  as  well  as  others  to  provide  for  their  own 
households.  1  Timothy,  v.  8:  "But  if  any  provide  not  for  his 
own,  and  especially  for  those  of  his  own  house,  he  hath  denied 
the  faith,  and  is  worse  than  an  infidel."  They  should  be  econo- 
mists of  those  good  things  of  time  which  God  has  placed  under 
their  stewardship.  For  it  is  required  of  bishops,  that  they  "be 
given  to  hospitality :"  but  to  exercise  this  virtue,  it  is  necessary 
•that  care  and  management  be  used  in  relation  to  their  means  of 
livelihood,  and  their  worldly  affairs. 

There  is,  then,  a  dutiful  concern  about  temporal  subsistence  and 
secular  affairs,  which  the  Evangelical  Pastor  must  feel ;  and  the 
want  of  this  proper  attention  is  betrayed  by  those  ministers  of  the 
Word,  who  are  improvident,  lavish  in  their  expenditures,  or  with- 


Lect.  II.]  Graces — Heavenly-mindedness.  31 

out  regard  to  their  o-wn  ability  in  purse,  ever  anxious  to  place  tKeir 
domestic  establishments  upon  a  level  with  the  establishments  of 
the  wealthy  and  elevated  in  society.  Hence  have  arisen  debts  and 
difficulties,  which  have  disturbed  the  minds  and  impaired  the  use- 
fulness of  such  ministers  in  no  small  degree,  and  in  some  instances 
operated  to  produce  a  separation  from  their  pastoral  charges.  But 
on  this  point  I  shall  say  nothing  further  here ;  for  it  is  not  so  much 
the  want  of  due  concern,  as  the  excess  of  worldly  affections  and 
solicitudes,  which  stands  opposed  to  heavenly-mindedness. 

Now  these  inordinate  cares  and  anxieties  about  earthly  things, 
may  and  do  discover  themselves  in  various  ways,  through  the 
habitual  temper  and  actions  of  some  who  aspire  at,  and  others 
who  sustain,  the  office  of  a  minister  of  the  Word. 

One,  for  instance,  may,  from  avarice,  sin  against  the  laws  of 
Christian  hospitality  and  benevolence,  visiting  in  the  houses  of 
others  and  partaking  of  their  kindness,  while  he  is  afraid  to  open 
his  own  doors  and  to  entertain  strangers ;  calling  in  his  sermons 
for  the  liberal  contributions  of  others,  while  he  withholds  his  own 
contribution,  or  imparts  with  a  niggardly  hand  for  the  sustenance 
of  the  poor,  and  the  promotion  of  other  benevolent  objects. 

Another  may  be  so  intent  on  adding  to  his  estate,  and  acquiring 
riches,  as  to  contemplate  with  horror  the  condition  of  the  gospel 
missionary  among  the  heathen ;  or,  if  settled  in  a  pastoral  charge, 
to  be  constantly  pressing  his  congregation,  and  troubling  the  church 
officers,  on  the  subject  of  the  insuf&ciency  of  his  salary.  His  de- 
sires, like  the  daughters  of  the  horseleech,  cease  not  "to  cry,  Give, 
give!" 

A  third  may  be  so  eager  after  worldly  gains,  that  he  must  unite 
secular  pursuits  with  his  ministry ;  he  must  engage  in  trade  and 
speculation  in  lands ;  or  he  must  employ  himself  in  the  various 
labor  of  agriculture,  giving  a  large  portion  of  his  attention  to  the 
improvement  of  his  farm,  horses,  cattle,  and  expending  but  little 
time  in  his  preparations  for  the  pulpit.  He  cannot  be  content  with 
a  small  estate  for  the  gospel's  sake.  When  "the  altar"  affords  so 
little,  he  must  endeavor  to  enrich  himself  from  other  sources. 

A  fourth  may  manifest  in  all  his  dealings  with  others  a  mean, 
penurious,  and  covetous  temper,  insisting  upon  the  uttermost 
farthing ;  quarrelling  about  a  few  pence ;  collecting  his  stipend  by 
personal  visits ;  threatening  a  civil  prosecution,  in  cases  in  which 


32  Pastoral  Qualifications.  [Lect.  II. 

a  little  self-denial  on  his  part,  and  even  a  little  suffering  at  home, 
would  add  to  his  reputation  and  influence  as  a  servant  of  Christ, 
and  promote  the  interests  of  the  gospel. 

In  all  the  instances  just  mentioned,  there  is  a  want  of  heavenly- 
mindedness :  a  defect  which  is  quickly  discovered  in  a  pastor  bj 
the  people  of  his  charge ;  and  need  I  remark,  that  it  is  a  serious 
defect?  The  high  and  solemn  relations  which  the  Evangelical 
Pastor  sustains,  and  all  the  duties  which  he  is  called  to  perform, 
stand  so  directly  opposed  to  the  lust  of  wealth,  and  the  pride  of 
life,  that,  unless  one  feels  this  passion  well  subdued  in  his  heart ; 
unless  he  believes  "  that  contentment  with  godliness  is  great 
gain ;"  unless  he  is  willing  to  be  a  poor  man,  and  to  commit  him- 
self and  family  to  the  direction  and  care  of  Divine  Providence 
while  he  preaches  the  gospel,  he  ought  to  hesitate,  and  examine 
himself  thoroughly  before  he  enters  into  the  ministry,  and  not  rest 
satisfied  until,  through  growth  in  grace,  his  heart  can  in  some 
measure  adopt  the  sentiment  of  Paul :  "  We  seek  not  yours,  but 
you." 

It  was  a  noble  qualification  in  Martin  Luther  for  the  great  work 
of  the  Reformation,  that  his  affections  were  raised  high  above 
earthly  things.  He  used  to  say,  that  he  was  variously  tempted ; 
but  the  sin  of  covetousness  never  troubled  him.  When  he  became 
aged  in  the  service  of  the  gospel,  and  princes  and  noblemen  made 
him  rich  presents,  he  would,  in  his  private  devotions,  tell  the  Lord 
"that  he  would  not  be  put  off  with  these  things."  If  a  poor 
student  of  theology  came  to  his  house  in  distress,  he  would  supply 
his  wants,  if  he  had  money ;  and  when  he  had  no  money,  he  was 
known  to  break  down  silver  vessels,  and  bid  the  necessitous  stu- 
dent go  and  sell  the  silver,  and  relieve  himself  of  his  difficulties. 

The  late  pious  Henry  Martyn,  before  he  experienced  the  power 
of  divine  truth  in  his  soul,  could  not  resolve  upon  devoting  him- 
self to  the  ministrv  of  the  gospel ;  "because,  as  he  said,  he  could 
not  consent  to  be  poor  for  Christ's  sake."  But  after  he  felt  the 
constrainings  of  the  Saviour's  love,  and  grew  in  spirituality  of 
mind,  he  could  devote  himself  to  all  the  trials  of  the  missionary 
service,  and  say,  "  My  dear  Redeemer  is  a  fountain  of  life  to  my 
soul.  With  resignation  and  peace  can  I  look  forward  to  a  life  of 
labor  and  entire  seclusion  from  earthly  comforts,  while  Jesus  thus 
stands  near  me,  changing  me  into  his  own  image."     "We   are 


Lect.  II.]  Graces — Humility.  38 

just  to  the  south  of  all  Europe,"  said  he  on  his  voyage  to  India, 
"  and  I  bid  adieu  to  it  for  ever,  without  a  wish  of  ever  revisiting  it ; 
and  still  less  with  any  desire  of  taking  up  my  rest  in  the  strange 
land  to  which  I  am  going.  Ah !  no ;  farewell,  perishing  world ! 
To  me,  to  live,  shall  be  Christ." 

The  gospel  ministry  is  a  holy  and  elevated  service.  It  looks 
particularly  to  the  heavenly  world  for  its  gracious  reward !  Hence, 
thefe  are  special  honors  connected  with  it.  God  has  said  to  his 
ministers  here,  "  Whatsoever  ye  shall  bind  on  earth,  shall  be  bound 
in  heaven."  To  which  of  his  holy  and  mighty  angels  hath  he  said 
this? 

2.  Another  grace  operating  to  qualify  one  for  the  gospel  min- 
istry, is  humility. 

When  the  apostle  Paul  sent  from  Miletus  to  Ephesus,  and  called 
the  elders  of  the  church,  (Acts  xx.  19  ;)  and  when,  in  obedience  to 
his  call,  they  were  gathered  around  him,  he  thus  addressed  them : 
"  Ye  know  from  the  first  day  that  I  came  into  Asia,  after  what 
manner  I  have  been  with  you  at  all  seasons,  serving  the  Lord  iviih 
all  humility  of  mind."  From  the  discovery  of  his  own  sinfulness ; 
from  the  deep  sense  which  he  had  of  his  entire  dependence  upon 
the  grace  of  God  in  Christ  Jesus,  and  from  his  admiration  of  the 
excellences  of  his  Saviour,  this  eminent  minister  of  the  gospel 
stood  amid  his  brilliant  successes  in  his  work,  "  clothed  with  hu- 
mility." He  had  learned  of  his  Master  "  to  be  meek  and  lowly  in 
heart :"  hence,  he  could  endure  injuries  with  patience,  serve  both 
the  wise  and  the  unwise,  and  condescend  readily  to  men  of  low 
estate.  His  humility  appears  in  the  sentiments  which  he  expressed 
to  all  the  churches  in  relation  to  himself.  He  calls  himself  "  less 
than  the  least  of  all  saints,"  "  who  am  not  meet  to  be  called  an 
apostle."  Ephes.  iii.  8 :  "  Unto  me,  who  am  less  than  the  least 
of  all  saints,  is  this  grace  given,  that  I  should  preach  among  the 
Gentiles,  the  unsearchable  riches  of  Christ."  And  if  humility 
formed  the  ordinary  dress  of  one  whose  revelations  from  above 
were  so  rich,  whose  attainments  in  religion  were  so  high,  and 
whose  triumphs  over  the  powers  of  darkness  were  most  splendid ; 
should  not  those  who  desire  the  office  of  a  bishop,  and  those  who 
are  invested  with  this  sacred  office,  exhibit  themselves  in  the  same 
dress  ?  Most  correct  was  the  observation  of  a  zealous  and  suc- 
cessful preacher  :  "  We  ministers  cannot  sink  too  low  in  humility, 
3 


34  Pastoral  Qualifications.  [Lkct.  II. 

nor  yet  rise  too  liigli  in  heavenly-mindedness  ;  but  we  may  soon 
be  lost  in  the  wilderness  of  needless  speculations." 

That  humility  of  soul,-  which  should  be  cultivated  in  preparation 
for,  and  especially  in  the  actual  exercise  of,  the  gospel  ministry, 
consists  in  a  deep  sense  of  one's  unworthiness,  as  a  sinner,  (per- 
haps once  among  the  chief  of  sinners,)  of  that  mercy  which  he 
has  found.  1.  Tim.  i.  12,  13,  14 :  "I  thank  Christ  Jesus  our 
Lord,"  said  Paul,  "  who  hath  enabled  me,  for  that  he  counted  me 
faithful,  putting  me  into  the  ministry,  who  was  before  a  blas- 
phemer, and  a  persecutor,  and  injurious;  and  the  grace  of  our 
Lord  was  exceeding  abundant  with  faith  and  love  which  is  in 
Christ  Jesus :" — in  an  abiding  conviction  of  one's  insufficiency  for 
the  holy  and  arduous  work  of  the  ministry.  2  Cor.  ii.  16  : — "  And 
who  is  sufficient  for  these  things  ?"  "  When  I  think,"  said  Henry 
Marty n,  "  of  my  shameful  incapacity  for  the  ministry,  arising  from 
my  own  neglect,  I  see  reason  to  tremble."  Such  was  the  language 
of  a  highly  gifted  and  laborious  servant  of  the  Saviour,  concern- 
ing whom  one  who  knew  him  well  in  India  wrote,  "  He  shines  in 
all  the  dignity  of  love ;  and  seems  to  carry  about  him  such  a 
heavenly  majesty,  as  impresses  the  mind  beyond  description :" — in 
an  habitual  conviction  that  one's  best  compositions,  and  best  ef- 
forts, can  of  themselves  turn  no  sinner  unto  the  Lord,  and  trans- 
form him  into  a  new  creature.  1.  Cor.  iii.  6,  7  :  "I  have  planted, 
and  Apollos  watered:  but  God  gave  the  increase.  So,  then, 
neither  is  he  that  planteth  any  thing,  neither  he  that  watereth ; 
but  God,  that  giveth  the  increase :" — ^in  an  habitual  dependence 
upon  the  promised  grace  of  the  Eedeemer,  and  the  aids  of  his 
Holy  Spirit  for  support  and  success.  Phil.  iv.  18 :  "I  can  do 
all  things,  through  Christ  which  strengtheneth  me."  When  Eliot, 
the  apostle  of  the  Indians,  in  his  last  moments,  had  spoken  of  his 
successful  labors  in  the  missionary  field,  he  paused  and  said,  "  I 
recall  that  word  ;  I  spoke  of  what  /  had  done.  Oh !  child  of  the 
dust,  lie  low;  it  is  Christ  that  hath  triumphed:" — in  a  proper  esti- 
mate of  one's  own  gifts ;  not  thinking  more  highly  of  himself  than 
he  ought ;  not  depreciating  the  talents  and  labors  of  others,  but 
whenever  it  can  be  consistently  done,  "  in  honor  preferring 
them :" — in  a  disposition  to  place  one's  self  on  a  level  with  'the 
pious  poor,  and  to  "  condescend  to  men  of  low  estate"  for  the  gos- 
pel's sake ;  not  arrogating  a  higher  rank,  and  assuming  great  im- 


Lect.  II.]  Humility.  35 

portance,  because  cither  his  family,  education  and  talents  are 
superior,  or  his  house  is  better  furnished,  or  his  mind  and  manners 
suited  to  the  polished  and  elevated  orders  in  society.  Rom.  i.  14  : 
"I  am  debtor  both  to  the  Greeks  and  to  the  barbarians,  both  to  the 
wise  and  to  the  unwise."  1  Cor.  ix.  19 :  "  For  though  I  be  free  from 
all  men,  yet  have  I  made  myself  servant  unto  all,  that  I  might  gain 
the  more."  Archbishop  Usher,  who,  as  Selden  said,  "was  learned 
to  a  miracle,"  afforded  in  his  ministry  a  bright  example  of  Chris- 
tian humility,  united  with  eminent  piety.  It  is  recorded  of  him, 
"that  in  his  demeanor  and  behavior,  he  had  high  thoughts  of 
others,  and  as  low  of  himself  Godly  persons,  of  what  rank  so- 
ever, had  great  power  with  him ;  he  would  put  them  in  his  bosom, 
visit  them  in  their  sickness,  supply  their  wants,  beg  their  prayers, 
and  countenance  their  cause  and  persons :" — in  that  spirit  of  patient 
enduring  which  will  bear  up  against  revilings  for  the  gospel's  sake, 
and  move  onward  in  the  faithful  discharge  of  duty : — finally,  in 
an  habitual  feeling,  that  one  is  called  to  the  ministry  to  serve  the 
Lord  Jesus  Christ,  and  not  to  show  off  himself  by  a  display  of 
his  talents,  either  as  an  orator  or  a  metaphysician.  "  Pride,"  said 
Mr.  Baxter,  "  makes  many  a  man's  sermon ;  and  what  pride  makes, 
the  devil  makes."  Pride  makes  many  a  preacher  neglect  his  stu- 
dies, insinuating  that  his  mental  powers  are  so  strong,  and  his 
acquirements  so  various  and  rich,  that  he  can  preach  well  with 
little  preparation.  Pride  in  the  ministry  frets  under  every  hard- 
ship, and  resents  in  anger  every  token  of  disapprobation,  every 
mark  of  disrespect,  and  every  injury.  Pride  in  the  pastoral  office 
courts  the  smiles  and  delights  in  the  company  of  the  rich  and  pow- 
erful, while  it  can  suffer  the  poor  to  sicken  and  die  without  pas- 
toral prayer,  instruction  and  consolation. 

IIow  important,  then,  is  an  humble  heart  in  the  gospel  service. 
"  God  giveth  grace  to  the  humble,  but  the  proud  he  knoweth  afar 
off."  Bishop  Davenant  justly  remarks,  that  "God  does  not  per- 
mit a  spiritual  vacuum  to  exist  in  the  hearts  of  the  humble,  but 
pours  into  them  to  fill  them  with  the  streams  of  his  heavenly  gifts." 
But  I  need  not  enlarge  here ;  a  proud  heart  in  the  gospel  ministry 
will  produce  various  neglects  and  numerous  troubles. 

To  cherish  and  promote  humility  in  his  own  soul,  let  both  him 
who  desires  to  minister  in  the  Word,  and  him  who  is  engaged  in 
that  service,  be  frequent  in  his  acknowledgments  before  God  in 


36  Pastoral  Qualifications — Graces.  [Lkct.  II. 

secret  prayer,  of  Ms  many  defects — ^let  him  familiarize  to  his  mind 
the  sentiment,  that  he  is  a  poor  creature  and  an  unprofitable  ser- 
vant— ^let  him  make  his  preparations  for  the  work  of  the  ministry 
in  the  spirit  of  prayer,  and  cry,  "Help  !  Lord!"- — ^let  him  reflect 
how  many  efforts  in  preaching  well  have  produced  no  visibly  good 
fruits — ^let  him  consider,  that  he  is  not  called  to  win  the  favor  and 
to  receive  the  applause  of  men,  but  appointed  to  preach  Christ, 
and  in  preaching  him,  to  oppose  the  sentiments  and  the  course  of 
this  present  evil  world,  and  in  this  conflict  "  to  endure  hardship 
as  a  good  soldier  of  Jesus  Christ."  And  should  his  labors  be  much 
blessed,  let  him  be  doubly  watchful  over  the  pride  of  his  heart. 
"For  he  then,"  said  Kowland  Hill,  "need  to  be  favored  with  a 
deal  of  humility.  We  are  too  apt  to  be  proud  of  that  which  is  not 
our  own.     O  humility,  humility,  humility  !" 

In  addition  to  humility  and  heavenly -mindedness,  other  graces 
and  virtues  operate  to  qualify  men  for  the  duties  of  the  sacred 
ministry.  These  will  occupy  our  attention  hereafter :  the  present 
lecture  I  shall  conclude  with  some  practical  observations. 

1.  It  has  been  said  that  various  knowledge  is  required  to  render 
one  who  is  specially  called  by  God  to  the  ministry  of  his  Word, 
"a  workman  in  the  gospel  service,  who  need  not  be  ashamed, 
rightly  dividing  the  Word  of  truth ;"  and  that  in  addition  to 
schools  of  literature  and  science,  a  theological  seminary  of  evan- 
gelical principles  is  the  place  where  a  measure  of  such  knowledge 
is  to  be  more  easily  and  quickly  obtained.  Now  these  facts  very 
clearly  show  the  manner  in  which  the  time  of  the  students  in  this 
seminary  is  to  be  spent.  Your  principal  business  here,  while  you 
are  attending  to  your  growth  in  personal  religion,  is  to  collect 
knowledge,  such  as  will  enable  you  to  do  God's  husbandry- work 
well,  when  you  are  sent  into  the  fields  to  be  cultivated.  Study, 
diligent  and  unremitting,  is  your  great  duty.  Close  attention  to 
reading,  to  the  lectures  delivered,  and  to  preparations  for  exam- 
ination, is  what  is  particularly  incumbent  on  you.  Such  is  the 
course  of  instruction  pursued  here,  that  if  a  student  relaxes  his 
efforts  and  spends  too  much  time  either  in  civil  visits,  or  unprofit- 
able reading,  or  social  religious  and  benevolent  meetings,  or  even 
in  exhorting  in  the  various  neighborhoods  around  him,  in  aid  of 
the  pastors  of  churches,  he  will  find  himself  thrown  behind  the 
studious,  and  be  hardly  able,  by  any  future  vigorous  exertion,  to 


Lkct.  II.]  Practical  Observations.  37 

recover  his  proper  place,  and  to  do  justice  by  his  proficiency  to 
the  labors  of  his  instructors. 

Certain  it  is,  that  inattention  to  study  in  a  theological  seminary, 
even  when  such  neglect  is  accompanied  with  much  apparent  zeal 
to  produce  religious  excitements,  obscures  the  evidence  required 
to  prove  either  an  humble  sense  of  one's  present  attainments  in 
the  knowledge  of  the  Scriptures,  or  the  reality  of  his  being  spe- 
cially called  by  God  to  the  gospel  ministry.  It  is  a  blossom  that 
promises  no  ripe  fruit.  The  young  pastor,  after  his  settlement  in 
a  congregation,  must,  in  order  to  do  good  service,  apply  closely  to 
reading  during  all  the  hours  for  several  years  in  succession  which 
he  can  command,  after  discharging  his  external  parochial  duties. 
But,  will  that  person  sit  down  to  books  and  the  careful  composi- 
tion of  sermons,  who  in  a  divinity  school  thought  that  he  was 
abeady  well  qualified  to  preach  the  gospel  both  "  to  the  wise  and 
the  unwise,"  and  who,  in  his  ardent  zeal  for  the  conversion  of  sin- 
ners, contracted  habits  averse  from  study?  He  may:  but  the 
probability  is,  that  a  license  to  preach  will  be  considered  by  him, 
a  document  certifying  that  he  is  "very  mighty  in  the  Scriptures," 
and  that  under  the  influence  of  this  sentiment,  he  will  spend  much 
time  abroad,  when  he  should  be  accumulating  in  his  study  "trea- 
sures of  things  new  and  old,"  for  future  use. 

Let  me  then  press  upon  your  consciences,  attention  to  present 
duty.  Apply  diligently  to  study — examine  whether  an  hour  has 
been  lost,  and  endeavor  to  redeem  it.  The  celebrated  Perkins 
Avrote  upon  the  front  page  of  his  books,  "  Minister  verbi  es,  hoc 
age."  Like  him,  it  becomes  you  to  keep  the  fact  constantly  before 
you,  that  your  principal  employment  here  is  to  acquire  various 
knowledge,  especially  a  better  understanding  of  the  Scriptures,  to 
qualify  you  for  the  work  of  the  ministry:  "  hoc  age." 

2.  It  has  also  been  stated  in  this  lecture,  that  the  graces  of 
hcavenly-mindeduess  and  humility  are  among  the  qualifications 
for  the  pastoral  office.  As  such,  those  graces  should  unquestiona- 
bly appear  in  the  temper  and  conduct  of  those  who  in  a  theological 
seminary  aspire  to  the  gospel  ministry.  Evidences  should  now  be 
afforded,  that  you  have  drunk  "  of  that  water  which  in  the  renewed 
mind  is  a  well  of  water  springing  up  into  everlasting  life " — that 
divine  grace  has  operated  in  you  a  heavenly  temper,  imparted  a 
new  life  to  your  souls,  and  made  you  to  breathe  after  heavenly 


38  Pastoral  Qualifications — Graces .  [Lect.  IL 

and  eternal  things.  The  judicious  and  serious  around  you,  and 
with  whom  you  are  more  intimately  conversant,  should  be  able  to 
perceive  in  your  habits  of  life,  that  you  have  engaged  in  the  prac- 
tice of  Christian  self-denial,  and  "  learned  of  your  Saviour  to  be 
meek  and  lowly  in  heart." 

Heavenly-mindedness  in  one  who  aims  at  the  gospel  ministry 
and  possesses  the  grace,  cannot  be  concealed.  It  will  discover 
itself  in  his  readiness  to  bow,  in  the  course  of  his  preparatory  stu- 
dies, to  those  dispensations  of  Divine  Providence,  which  place  him 
in  a  state  of  dependence  on  the  benevolence  of  pious  friends,  or 
which  deny  him  that  finer  raiment  and  those  luxuries  of  the  table, 
which  others  can  enjoy  from  their  improved  circumstances  in  life — 
and  to  endure  various  trials  patiently,  rather  than  relinquish  his 
purpose  of  serving  his  Kedeemer.  When,  therefore,  one  who  pro- 
fesses to  have  the  ministry  in  view,  is  known  to  fret  habitually 
under  the  privation  of  those  earthly  good  things  which  are  en- 
joyed in  a  condition  of  life  superior  to  his  own,  or  when  he  passes 
beyond  the  limits  of  his  pecuniary  means,  and  runs  into  debt  in 
order  to  dress  in  better  style  or  to  sit  at  a  richly  famished  table, 
he  gives  to  others  an  occasion  for  suspecting,  that  his  affections 
are  not  weaned  from  this  world,  and  that  he  is  not  yet  disposed 
"  to  endure  hardships  like  a  good  soldier  of  Jesus  Christ,"  who, 
"though  he  was  rich,  yet  for  our  sakes  became  poor."  (2  Cor. 
viii.  9.) 

The  grace  of  heavenly-mindedness  will  further  prompt  the 
theological  student,  so  far  as  his  higher  duties  in  the  seminary  will 
permit^  to  cultivate  the  society  of  aged,  experienced  Christians — 
to  aid  in  forming  and  maintaining  associations  for  prayer  and  reli- 
gious conference — ^to  take  a  deep  interest  in  the  circulation  of  the 
Holy  Scriptures  and  instructive  tracts — to  feel  for  the  wretched 
heathen,  and  seriously  to  inquire  what  claims  those  who  are  per- 
ishing for  lack  of  knowledge  may  have  upon  his  personal  future 
efforts  to  enlighten  and  save  their  souls — to  instruct  the  ignorant 
around  him^ — ^to  exhort  sinners  "  to  repent  and  believe  the  gos- 
pel " — to  recommend  Christ  to  every  one  as  a  suitable  Saviour, 
and  promote  the  growth  of  vital  godliness — to  seize  upon  every 
opportunity  to  do  good,  and  to  cooperate  with  moral  and  benevo- 
lent societies  in  checking  the  progress  of  vice,  and  in  ameliorating 
the  condition  of  the  destitute  and  afflicted.     "  For  the  fruit  of  the 


Leot.  II.]  Practical  Observations.  39 

Spirit  is  in  all  goodness,  and  righteousness,  and  truth :  proving 
what  is  acceptable  unto  the  Lord."     (Ephes.  v.) 

Can  one  whose  mind  appreciates  "  the  excellency  of  the  know- 
ledge of  Christ,"  be  silent  in  his  praise  and  inactive  in  his  service? 
Can  one  who  holds  "  in  his  hand  the  writ  of  manumission,  signed 
by  God's  own  signature,"  be  unsolicitous  about  the  deliverance 
of  the  miserable  slaves  of  sin  from  similar  bondage  ?  Will  one 
who  "  sees  hght  in  God's  light,"  make  no  effort  to 

"  drive  away 


From  earth  the  dark,  the  infernal  legionry 
Of  superstition,  ignorance  and  hell — 
High  on  the  Pagan  hills,  where  Satan  sat 
Encamped,  and  o'er  the  subject  kingdoms  threw 
Perpetual  night,  to  plant  Immanuel's  cross, 
The  ensign  of  the  Gospel,  blazing  round 
Immortal  truth  "  ? 

A  student  of  theology,  intent  only  on  the  future  display  of  his 
intellectual  powers  in  the  pulpit,  may  wrap  himself  up  in  his 
study,  and  exhibit  no  concern  either  about  the  salvation  of  souls 
or  the  enlargement  of  the  Church  of  Christ  in  the  earth.  But 
the  more  intense  study  of  the  Sacred  Scriptures  in  a  divinity 
school,  will  prompt  that  person  who  desires  the  office  of  a  Christian 
bishop  from  proper  motives,  and  feels  the  constrainings  of  his 
Saviour's  love,  to  aid  in  the  cause  of  truth  and  righteousness. 
The  stronger  sentiments  of  his  heart  will  be  those  of  the  heavenly- 
minded  through  the  ages  past.  "  Blessed  be  his  glorious  name 
for  ever ;  and  let  the  whole  earth  be  filled  with  his  glory."  "  For 
Zion's  sake  will  I  not  hold  my  peace,  and  for  Jerusalem's  sake  I 
will  not  rest,  until  the  righteousness  thereof  go  forth  as  brightness, 
and  the  salvation  thereof  as  a  lamp  that  burneth."     (Isa.  Ixii.  1.) 

We  have  associated  in  this  lecture  humility  with  hcavenly-mind- 
edness,  for  they  are,  as  graces,  inseparable  companions.  They 
grow  and  decline  together.  The  latter  excites  holy  zeal  and  for- 
titude in  the  gospel  service :  the  former  administers  greatly  to 
patience  under  injuries  from  men,  and  to  the  habit  of  dependence 
upon  the  Holy  Spirit  for  aid  and  svfccess  in  the  work  of  the  min- 
istry. The  mind  of  the  apostle  Paul  burned  with  zeal  k>t  the 
promotion  of  his  Master's  cause :  for  "  his  conversation  was  much 
in  heaven."     He  could  not  be  checked  in  his  course  by  the  revil- 


40  Pastoral  Qualifications — Graces.  [Lect.  II. 

ings  of  men  :  for  lie  considered  it  "  enougli  for  tlie  servant  to  be 
as  his  Lord,"  while  he  regarded  himself  "the  least  of  the  apostles, 
and  not  meet  to  be  called  an  apostle,  because  he  persecuted  the 
Church  of  God."  (1  Cor.  xv.  9.)  He  labored  successfully  and 
indefatigably,  with  his  eyes  constantly  directed  upwards :  for  the 
sentiment  of  his  heart  was,  "  who  is  sufficient  for  these  things  ?" 
"  I  can  do  all  things  through  Christ  which  strength eneth  me." 

The  Christian  religion  is  the  parent  of  true  humility,  and  as  you 
profess  to  have  experienced  the  power  of  that  religion,  you  are 
required  to  exhibit  now  those  evidences  of  an  humble  heart,  which 
shall  endear  you  to  the  pious  and  afford  promise  of  future  useful- 
ness in  the  ministry.  Let  not  those  who  are  set  "to  watch  over 
you  in  the  Lord  "  in  this  seminary,  and  other  Christians  around 
you,  be  pained  by  the  reflection,  that  "you  are  not  clothed  with 
humility." 

It  is  certainly  no  evidence  of  humility  in  a  theological  student, 
when  he  enters  a  school  which  the  Church  has  opened  for  his 
instruction,  more  disposed  to  teach  and  correct  his  instructors, 
than  to  be  taught  by  them.  Though  he  has  read  little  on  divinity, 
and  perhaps  acquired  all  his  knowledge  of  some  controverted 
points  from  a  few  sermons  delivered  during  a  religious  excitement, 
(and  excitements  may  be  raised  more  with  a  view  to  disseminate 
error  and  disturb  church  order,  than  with  the  design  to  improve 
the  state  of  religion,)  yet  he  considers  himself  qualified  to  subvert 
doctrines  generally  received  after  much  controversy  and  close  ex- 
amination. His  pride  renders  him  zealously  daring,  and  prompts 
him,  in  defense  of  his  favorite  tenets,  to  lay  down  propositions, 
which,  if  admitted  to  be  sound  doctrine,  would  soon  undermine 
the  whole  Christian  system. 

It  is  no  evidence  of  humility  in  a  student,  when  he  is  ready  to 
put  the  worst  construction  on  any  words  of  reproof  or  admonition, 
which  a  deep  anxiety  for  his  proficiency  in  knowledge  has  drawn 
from  the  lips  of  his  affectionate  instructor. 

Nor  can  it  be  considered  a  mark  of  humility  in  such  an  one, 
when  every  contradiction  of  his  argument  in  debate,  and  every 
criticism  on  his  composition  and  its  delivery  before  others,  awakens 
his  ire  and  disturbs  his  peace  of  mind !  Ah !  how  will  such  a 
person,  with  such  a  temper,  endure  in  the  gospel  ministry,  the  con- 
tradictions of  sinners  and  the  revilings  of  the  ungodly  ? 


Lbct.  II.]  Practical  Observations.  41 

Be  impressed,  then,  with  the  high  importance  of  humiUtj,  in 
your  preparatory  course.  Grow  in  this  grace,  which  is  as  beauti- 
ful to  the  eye  as  it  is  useful  in  God's  service.  Oh !  remember,  I 
beseech  you,  that 

"humble  love, 

And  not  proud  reason,  keeps  the  door  of  heaven : 
Love  finds  admission,  where  proud  science  fails." 


LECTURE    III. 

QUALIFICATIONS  OF  THE  PASTORAL  OFFICE,  CONTINUED— GRACES. 

In  addition  to  heavenly-mindedness  and  liumility,  tlie  Sacred 
Scriptures  place,  among  those  graces  •wliicli  qualify  men  for  the 
pastoral  office, 

3.    Harmlessness,  or  Inoffensiveness. 

"  Be  ye  harmless  as  doves,"  said  the  Saviour  (Matt.  x.  16,)  to 
those  who  were  to  be  employed  in  his  gospel  service.  "  Giving  no 
offense  in  any  thing,"  said  the  apostle  Paul,  "that  the  ministry  be 
not  blamed ;  but  in  all  things  approving  ourselves,  as  the  minis- 
ters of  God,  in  much  patience,  in  afflictions ;  by  long  suifering,  by 
kindness,  by  the  Holy  Ghost,  by  love  unfeigned."  (2  Cor.  vi.  4,  6.) 
"  A  bishop  must  be  blameless :  no  striker,  not  greedy  of  filthy  lucre, 
but  patient ;  not  a  brawler,"     (1  Tim.  iii.  2,  8.) 

Harmlessness  is  the  offspring  of  that  "  charity,"  which  forms  the 
spirit  and  substance  of  obedience  to  the  second  table  of  the  moral 
law ;  of  that  "  charity,  which  sufiereth  long,  and  is  kind ;  which 
envieth  not ;  is  not  easily  provoked ;  thinketh  no  evil,  and  beareth 
all  things."  It  is  love  seeking  the  happiness  of  others ;  it  is  meek- 
ness when  injuries  are  inflicted ;  it  is  quietness  when  revilings  are 
heard ;  it  is  the  noble  spirit  of  our  heavenly  religion,  aiming  to 
"  overcome  evil  with  good,  following  peace  with  all  men,"  and 
abstaining,  not  merely  from  positive  mischief  and  injury,  but  from 
all  those  careless  and  malignant  insinuations  of  the  tongue,  which 
may  tarnish  the  character,  and  destroy  the  happiness  of  others. 

In  conformity  with  the  elevated  spirit  of  Christianity,  and  in 
imitation  of  their  Lord  and  Saviour,  "who  was  holy  and  harm- 
less," all  Christians  are  required  "to  be  blameless  and  harmless, 
the  sons  of  God  without  rebuke,  in  the  midst  of  a  crooked  and 
perverse  nation."     And  is  it  necessary  to  remind  you,  that  in  the 


Lkct.  III.]  Harmlessness.  43 

exhibition  of  this  amiable  temper,  and  most  benevolent  course  of 
action,  wliich  implies  a  victory  achieved  over  some  of  the  worst 
passions  of  our  nature,  it  is  enjoined  upon  the  ministers  of  the 
Word  to  be  examples  to  all  believers?  "In  all  things,"  says  the 
Apostle  of  the  Gentiles  to  Titus,  "showing  thyself  a  pattern  of 
good  works."  (Tit.  ii.  7.)  And  also,  to  Timothy,  (1  Tim.  iv.  12,) 
"  Be  thou  an  example  of  the  believers,  in  word,  in  conversation, 
in  charity ;  follow  after  righteousness,  godliness,  faith,  love,  pa- 
tience, meekness."  The  conduct  of  the  same  apostle  illustrated 
his  own  precepts,  given  to  his  fellow-laborers:  hence,  he  could 
appeal  to  the  testimony  of  all  the  pious  who  were  conversant  with 
him,  to  prove  "  how  holily,  and  justly,  and  unblamably,  he  be- 
haved himself  among  them  that  believe,"     (1  Thess.  ii.  10.) 

Martin  Luther,  much  as  we  find  to  commend  in  him,  did,  how- 
ever, much  injury  to  the  cause  of  his  divine  Master,  and  more  than 
once  jeopardized  the  best  interests  of  the  Church,  as  she  struggled 
to  throw  off  the  shackles  of  Popery,  by  the  violence  of  his  tem- 
per, and  the  unjust  aspersions  which  he  cast  on  the  good  name  of 
those  reformers  who  dissented  from  him  on  certain  points  of  doc- 
trine. But  the  primitive  Christians,  by  studying  to  be  harmless, 
recommended  their  religion  in  a  powerful  manner  to  others.  Their 
inofifensiveness  was  every  where  remarked  and  applauded ;  "  they 
shone  as  lights  in  the  world,  holding  forth  the  Word  of  Life."  In 
this  brilliant  course,  they  were  directed  by  the  gospel  of  peace,  and 
animated  by  the  example  of  their  pastors  and  teachers. 

In  a  world  of  various  creeds,  and  where  the  depraved  passions 
of  the  human  heart,  with  their  diversified  and  selfish  interests,  are 
so  violent  in  their  course,  who  can  escape  the  arrows  of  vitupera- 
tion ? 

"  For,  if  a  cherub  in  the  shape  of  woman 
Should  walk  this  world,  yet  defamation  would, 
Like  an  evil  cur,  bark  at  the  angel's  train." 

But  the  Christian,  who  is  not  "of  the  world"  in  his  sentiments, 
habits,  and  dearest  interests,  cannot,  by  any  precaution  and  cir- 
cumspection, preserve  himself  from  the  enmities  of  those  who  hate 
his  God  and  Saviour,  and  from  the  unjust  censures  of  reckless 
tongues:  "Yea,  all  that  will  live  godly  in  Christ  Jesus,  shall  suffer 
persecution."     (2  Tim.  iii.  12.)     Now,  ministers  of  the  Word  are 


44  Pastoral  Qualifications — Graces.  [Lict.  Ill- 

"  tlie  leaders  "  in  the  Christian  army ;  they  are  called  to  act  openly 
and  vigorously  in  defense  of  the  doctrines  and  laws  of  the  gospel — 
to  repel  the  assaults  of  infidels  and  atheistical  philosophers — and 
to  contend  with  that  powerful  foe,  whose  forces  are  collected  and 
marshalled  by  irreligion,  fashion,  the  love  of  pleasure,  and  the 
inordinate  thirst  for  wealth.  They  are  bound  in  a  special  manner, 
fearlessly  to  do  what  God  commands  them,  as  his  messengers :  "to 
warn  the  unruly — to  show  his  people  their  transgressions,  and  the 
house  of  Jacob  their  sins ;"  and  "  in  the  dreadful  front  of  battle 
high  to  war"  incessantly  with  death  and  hell.  Thus  conspicuous 
in  station  and  in  action,  can  gospel  ministers,  however  benevolent 
in  their  dispositions,  however  correct  in  their  deportment,  and 
useful  in  their  lives,  expect  to  be  unharmed  in  the  conflict  with 
the  various  children  of  disobedience,  and  the  many  "enemies  of 
the  cross  of  Christ "  ?  Their  divine  Master  has  taught  them  other- 
wise. John  XV.  20 :  "  Remember  the  word  that  I  have  said  unto 
you,  The  servant  is  not  greater  than  his  Lord.  If  they  have  per- 
secuted me,  they  will  also  persecute  you ;  if  they  have  kept  my 
saying,  they  will  keep  yours  also."  Most  certainly,  no  faithful 
servant  of  the  Redeemer  will  remain  unwounded  in  this  perpetual 
war  with  error  and  ungodliness.  No  pastor,  who  is  active  in  the 
gospel  service,  can  escape  censure  and  opposition.  But  the  hatred 
of  the  wicked,  expressed  in  sneer  or  slander,  and  the  hostilities  of 
the  enemies  of  divine  truth,  when  excited  against  him  on  account 
of  the  regular  performance  of  his  ministerial  duties,  is  an  honor ; 
such  persecution  endears  him  to  his  heavenly  Master,  and  serves 
to  distinguish  him  from  the  unfaithful  servants  in  the  household : 
for,  "  woe  unto  him,  especially  in  this  important  service,  of  whom 
all  men  speak  well." 

Aside,  however,  from  the  diligent  execution  of  the  ordinary 
duties  of  his  office,  a  pastor  may  give  just  cause  of  offense  to  others, 
in  various  ways. 

He  may  offend  through  irritability  of  temper,  and  the  want  of 
patience  and  meekness — regarding  every  contradiction  as  a  per- 
sonal insult,  and  every  mark  of  inattention  as  a  slight ;  and  meet- 
ing every  injury  in  the  spirit  of  those  who  would  call  down  fire 
from  heaven  to  consume  the  Samaritans. 

He  may  give  oflfense,  by  indulging  in  mirth,  when  the  occasion 
calls  for  seriousness ;  by  narrating  anecdotes  calculated  to  create 


Lkct.  III.]  Harvilessness.     ^  45 

mucli  laughter,  when  his  speech  should  be  seasoned  with  the  salt 
of  religious  instruction ;  and  by  displaying  his  wit,  in  wounding 
the  minds  of  others,  when  his  voice  should  rather  be  lifted  up  in 
prayer. 

He  may  otfend  by  becoming  a  party-man,  when  his  judgment 
should  be  unbiased ;  thus  showing  the  absence  of  that  "  wisdom 
which  is  pure,  peaceable,  without  hypocrisy,  and  without  par- 
tiality." 

He  may  offend  by  intermeddling  in  controversies  of  a  civil 
nature,  existing  among  persons  under  his  pastoral  care ;  and  by 
becoming,  when  political  excitements  rise  high,  a  preacher  of  party 
politics,  to  the  neglect  of  far  more  important  interests. 

He  may  offend  by  harsh  words,  unjust  censures,  and  unkind 
remarks,  both  in  and  out  of  the  pulpit. 

He  may  give  offense  by  appearing  too  frequently  in  the  com- 
pany of  the  vain,  giddy,  and  irreligious ;  and  manifesting  no  de- 
cided predilection  for  the  society  of  godly  persons. 

He  may  offend  by  the  incautious  use  of  improper  words  in  the 
presence  of  females,  and  by  indecent  stories  narrated  in  any  com- 
pany. 

He  may  offend  by  habitual  slovenliness  and  uncleanliness :  for 
the  Christian  world  is  agreed,  "  that  next  to  godliness  is  cleanli- 
ness." 

He  may  give  offense  by  adopting  too  early  the  various  changes 
of  fashion  in  dress,  and  appearing  to  court  notice  by  the  elegance 
and  richness  of  his  garments. 

He  may  offend  by  throwing  into  his  address,  with  a  view  of 
being  regarded  as  a  person  of  great  uprightness  and  decision  of 
character,  a  roughness  inconsistent  with  good  manners. 

He  may  give  pain  to  others  by  the  careless  manner  in  which  he 
reports  what  he  has  heard,  heightening  the  coloring  of  some  facts, 
adding  others,  and  thereby  injuring  the  characters  of  those  con- 
cerned. 

Now,  in  these  and  other  respects,  the  pastor  must  "give  no 
offense."  His  life  must  be  holy  and  inoffensive — his  tcmjier  kind 
and  benevolent — ^his  manners  pleasing  and  dignified.  The  apostle 
Paul  (2  Cor.  vi.  3)  uses  the  strong  terms  "  ft?)  //w/t?/^//," — as  if  he 
had  said,  observes  a  commentator  on  the  passage,  "  ne  habeat,  quod 
reprehendat  vel  Momus  ipse :"  that  the  Christian  pastor  should  be 


46  Pastoral  Qualifications — Graces.  [Lect.  IIL 

so  inoffensive,  that  even  Momus  himself  could  not  find  fault  with 
him. 

Most  surely,  a  person  who  from  violence  of  temper,  unguard- 
edness  in  his  speech,  and  levity  in  his  conduct,  frequently  gives 
offense  to  serious  and  judicious  people,  is  not  qualified  for  the  pas- 
toral office  in  the  Christian  Church. 

4.  Prudence. 

But  our  Lord  Jesus  Christ,  when  he  commanded  his  ministers 
to  be  "harmless  as  doves,"  required  them  in  the  same  breath  to  be 
"wise  as  serpents."*  This  wisdom  or  prudence  must  then  be  an- 
other grace,  qualifying  men  for  the  duties  and  trials  of  his  special 
service. 

Prudence  in  life  is  generally  understood  "to  be  a  state  of  the 
mind,  in  which  a  person  is  disposed  to  pay  a  wise  regard,  in  every 
step  of  his  conduct,  to  the  lessons  which  experience  has  taught  him 
and  others."  Such  prudence  has  by  some  been  denominated  cun- 
ning and  intrigue ;  and  others  have  represented  it  as  a  cowardly 
dereliction  of  duty,  through  fear  of  danger,  or  love  of  gain  and 
popularity ;  but  in  truth,  it  is  wisdom  deliberating,  not  cowardice 
trembling.  Hence,  in  the  Scriptures,  the  Holy  Spirit  has  bestowed 
the  highest  commendation  on  this  virtue.  Pro  v.  xiv. :  "  The 
wisdom  of  the  prudent  is  to  understand  his  way  :  the  folly  of  fools 
is  deceit.  The  simple  believe  every  word  ;  but  the  prudent  man 
looketh  well  to  his  going.  The  simple  inherit  folly  ;  but  the  pru- 
dent are  crowned  with  knowledge."  Amos  v,  13 :  "  Therefore, 
the  prudent  shall  keep  silence  in  that  time :  for  it  is  an  evil  time." 
Ephes.  V.  15  :  "  See  then  that  ye  walk  circumspectly,  not  as  fools, 
but  as  wise." 

Prudence  stands  opposed  to  precipitancy  in  judgment  and  in 
action.  Under  its  influence  and  direction,  the  mind  rests  upon 
the  important  habit  of  reflection,  instead  of  yielding  to  the  impulses 
of  vanity,  the  sallies  of  a  warm  imagination,  and  the  excitements  of 
passion.  It  is  involved  in  that  duty  which  the  apostle  Peter  pre- 
scribes, when  he  says,  "  Be  sober."     Amid  the  persons  of  different 

*  " ^pwi/toi."  The  original  term  ^poi/7?(jtf,  rendered  in  our  version  "prudence," 
(Ephes.  i.  8,)  and  "wisdom,"  (Luke  i.  17,)  expresses  a  judgment  distinguishing  what 
is  useful  from  what  is  hurtful,  united  with  an  engagedness  of  spirit,  in  wisely  pursu- 
ing the  former  as  an  object  of  desire.  This  prudence  is  operative  in  the  life.  (Phil, 
ii.  2,  5  ;  Rom.  viii.  5 ;  Matt  vii.  24  ;  xxiv.  45.) 


Lbct.  IIL]  Prudence.  47 

tempers  and  habits,  to  whom  the  pastor  in  the  course  of  his  min- 
istry "must  preach  the  "Word,"  and  the  perplexing  circumstances 
in  which  he  is  sometimes  placed,  prudence  restrains  him  from  com- 
mitting himself  tp  men  whom  he  does  not  well  know,  because  they 
make  loud  professions  of  religion,  and  perhaps  exhibit  much  talent 
in  public  prayer  and  in  preaching :  for  it  reminds  him,  that  the 
apostle  Paul  was  "  in  perils  among  false  brethren."  (2  Cor.  xi.  26.) 
It  restrains  him  from  determining  the  religious  characters  and 
states  of  those  persons  with  whose  sentiments  and  habits  of  life 
he  is  imperfectly  acquainted ;  from  describing  as  unconverted  or 
heretical,  those  who  do  not  subscribe  to  every  article  of  his  creed ; 
from  pronouncing  anathemas  upon  all  Christian  denominations 
that  adopt  confessions  of  faith  different  from  his  own,  observe 
modes  of  worship  less  pure,  though  untainted  with  idolatry  and 
gross  superstitions,  and  submit  to  forms  of  ecclesiastical  govern- 
ment, which  he  considers  to  be  corruptions  of  the  primitive  rule. 
It  forbids  him  to  convert  the  church  court  in  which  he  presides, 
into  a  grand  inquest  for  a  county,  or  to  be  hasty  in  raising  "  the 
rod"  of  ecclesiastical  discipline.  It  forbids  him  to  form  opinions 
upon  mere  rumor,  or  to  say  aught  affecting  the  moral  character  of 
others,  on  the  testimony  of  gossippers  and  busy-bodies ;  and  it  also 
forbids  him  to  consider  every  occasional  meeting  of  persons,  a 
suitable  one  for  preaching  the  Word,  or  for  pious  discourse — every 
opportunity  that  may  offer,  the  best  season  for  administering  re- 
proof— and  every  person  who  transgresses,  the  proper  subject  of 
reprehension  and  admonition  from  the  pulpit.  The  eloquent  John 
Chrysostom,  of  Constantinople,  in  his  ardent  zeal  to  promote 
reformation  among  the  inhabitants  of  that  city,  and  especially  in  a 
licentious  imperial  court,  violated  the  laws  of  prudence,  in  the  use  of 
intemperate  language  while  preaching,  and  in  insisting  upon  bodily 
austerities,  not  required  by  that  gospel  of  which  he  was  a  minister. 
Other  Christian  fathers,  also,  imprudently  invested  the  discipline 
of  the  Church  with  a  severity  of  character  at  variance  with  the 
precepts  of  their  Lord,  and  with  the  spirit  of  his  religion.  Hap- 
pily, during  the  eighteenth  century,  our  American  cliurches  were 
blessed  with  the  light  of  constellations  (among  the  stars  of  which, 
shone  Witherspoon,.  Hardenbergh,  Rodgers,  Livingston,  J.  M.  Ma- 
son, Romcyn,  Westerlo,  McWhorter,  and  others,  too  numerous  to  be 
mentioned  here)  resplendent  with  piety  and  prudence,  united  with 


48  Pastoral  Qualifications — Graces.  [Lect.  III. 

knowledge,  and  directive  of  their  successors  in  a  useful  ministerial 
course.  Of  these  eminent  servants  of  the  Saviour  it  may  justly 
be  said,  as  was  said  of  Melancthon,  "they  were  born  for  the  com- 
mon good  of  the  Church  here,  and  for  the  benefit  of  the  whole 
country."  Their  counsels,  "like  Ariadne's  thread,  led  others  in 
moments  of  perplexity  out  of  many  a  labyrinth." 

Prudence  weighs  circumstances,  seasons,  places,  and  persons 
It  attends,  not  merely  to  what  is  lawful,  but  what  is  expedient 
also:  "non  quid  licet  solum,  sed  quid  expedit"' — not  merely  to 
what  it  may  attempt,  but  to  what  it  can  effect.  Eash  zeal  says  on 
every  occasion,  all  that  is  true  :  but  prudence  is  sometimes  silent 
with  respect  to  undoubted  facts.  The  apostle  Paul  might  have 
begun  his  speech  on  Mars  Hill  with  that  description  of  the  im- 
purities of  Gentile  worship  and  morals,  which  is  recorded  in  the 
first  chapter  of  his  epistle  to  the  converts  at  Rome ;  for  every  word 
in  that  description  served  to  render  the  picture  of  pagan  abomina- 
tions exhibited  to  the  eye  in  that  day,  more  faithful ;  but  he  wisely 
chose  a  difierent  mode  in  addressing  the  Athenians,  (who  were,  as 
he-  told  them,  wedded  to  their  superstitions,)  that  he  might  obtain 
from  them  a  patient  hearing  of  that  glorious  gospel,  of  which  he 
was  an  ambassador.  Eash  zeal  runs  forward  to  the  utmost  point 
of  apparent  duty,  trampling  in  its  course  upon  important  doctrines 
and  ordinances,  and  reckless  of  the  consequences ;  but  prudence 
does  not  recommend  in  all  circumstances,  that  the  minister  of  the 
Word  shall  occupy  all  the  ground  which  he  might  claim ;  or  that 
he  should  act  hastily,  when  a  little  delay  will  increase  his  means 
of  operation,  and  secure  the  object  which  he  has  in  view.  This 
grace  guided  the  steps  of  John  WicklifPe,  in  a  very  dark  and  su- 
perstitious age.  "  He  perceived  the  true  doctrine  of  Christ's  gos- 
pel," says  one  of  his  biographers,  "to  be  adulterated  and  defiled 
with  many  filthy  inventions  of  bishops,  sects  of  monks,  and  errors ; 
and  bewailing  the  general  ignorance  of  the  Christian  world,  he  re- 
solved to  do  his  utmost  endeavor  for  the  reformation  thereof:  but, 
withal,  foresting  how  dangerous  this  attempt  would  be,  (for  that 
such  things,  as  by  long  use  and  custom  had  been  rooted  in  their 
minds,  could  not  suddenly  be  eradicated  and  pulled  out,)  he  judged 
it  fittest  to  attempt  the  same  by  little  and  little.  Whereupon  he 
first  assailed  his  adversaries  by  logical  and  metaphysical  questions,* 

*  It  appears  that  the  earliest  Reformer  did  employ  Metaphysics  in  a  good  cause. 


Lect.  111.]  Gravity.  49 

and  having  made  way  thereby,  he  at  length  came  to  the  matter  of 
the  sacraments,  and  other  abuses  of  the  Church."  Rash  zeal  is 
never  associated  with  humility  and  compassion ;  but  prudence 
walks  between  humility  and  zeal,  keeping  its  penetrating  eyes  fixed 
on  the  honor  of  the  Redeemer,  and  the  extension  of  his  kingdom 
on  earth,  while  it  is  inspired  by  that  "charity  which  hopeth  all 
things."  In  a  word,  prudence  in  the  gospel  service  takes  into 
consideration,  that  some  remedies  may  be  worse  in  their  effects 
than  the  diseases  which  they  are  employed  to  remove ;  that  certain 
measures  pursued  by  those  who  do  not  relish  sound  doctrine  for 
the  revival  of  religion  and  the  union  of  Christian  sects,  however 
imposing  in  their  immediate  results,  may  soon  lead  to  the  entire 
prostration  of  the  gates  of  truth,  and  leave  the  camp  open  to  the 
feet  of  hostile  forces.  "And  no  marvel;  for  Satan  himself  is 
transformed  into  an  angel  of  light :  therefore  it  is  no  great  thing 
if  his  ministers  also  be  transformed  as  ministers  of  righteousness, 
(men  of  great  apparent  piety  and  zeal,)  whose  end  shall  be  accord- 
ing to  their  works."     (2  Cor.  xi.  14,  15.) 

So  many  events  arise,  and  circumstances  exist,  in  the  course  of 
the  gospel  ministry,  requiring  the  exercise  of  prudence,  that  per- 
sons who  are  known  to  be  habitually  imprudent  in  speech  and  in 
action,  ought  not  to  be  intrusted  with  the  high  interests  connected 
with  that  ministry.  Such  persons  may  be  pious,  learned  and 
eloquent ;  but  they  are  not  qualified  for  the  duties  and  trials  in 
separable  from  the  pastoral  office  in  the  visible  Church  of  Christ. 

5.   Gravity. 

With  prudence  we  must  join  gravity^  in  speaking  of  the  qualifi- 
cations for  the  pastoral  office.  The  apostle  Paul,  in  his  solicitude 
to  render  Titus  a  highly  useful  minister  of  the  Word,  addresses 
him  thus,  (Tit.  ii.  7 :)  "In  all  things  showing  thyself  a  pattern  of 
good  works :  in  doctrine  showing  uncorruptness,  gravity^  sincerity." 

The  gravity  which  the  apostle  here  requires,  "  is  that  seriousness 
of  mind,  united  with  dignity  of  behavior,  that  commands  venera- 
tion and  respect."  With  a  particular  view  to  this  quality  of  the 
mind,  and  grace  of  life  in  a  pastor,  the  same  apostle  says  to  Timothy, 
(1  Tim.  iv.  12 :)  "  Let  no  man  despise  thy  youth  :  but  be  thou  an 
example  to  believers;"  and  also  to  Titus,  (Tit.  ii.  15:)  "Let  no 
man  despise  thee." 

Gravity  is  equally  removed  from  austerity  on  the  one  hand,  and 
4 


50  Pastoral  Qualifications — Graces.  [Lkct.  III. 

levity  of  temper,  speecli  and  behavior,  on  the  other.  Austerity 
of  look  and  manner  in  a  pastor,  tends  to  deter  those  from  speak- 
ing to  him,  who,  though  poor,  uninformed,  and  undistinguished 
in  life,  ought  to  have  free  access  to  him,  and  be  encouraged  to 
open  their  minds  to  him.  Hooper,  of  England,  it  is  said,  exhib- 
ited such  austerity ;  while  the  celebrated  Athanasius,  of  Alexan- 
dria, was,  as  Nazianzen  tells  us,  easy  of  access  and  affable. 

But  the  affability  of  gospel  ministers  must  not  sink  into  levity, 
nor  decline  into  familiarity  with  all  classes  of  men. 

Gravity  holds  the  middle  place  between  repulsiveness  of  coun- 
tenance and  manner,  and  that  "  waxen  mind  which  takes  every 
seal  and  sails  with  every  wind,"  and  which  never  fails  to  draw 
around  the  Christian  preacher  the  foolish  and  the  vicious,  and  to 
expose  his  person  and  his  office  to  contempt.  It  springs  from  a 
heart  habitually  impressed  with  the  reality  of  eternal  things,  and 
with  a  conviction  of  the  holy  relations  and  solemn  obligations  of 
the  gospel  ministry.  It  is  made  up  of  holy  fear,  humility  and 
circumspection.  It  shows  itself  in  a  temper  sweet  in  addressing  all 
men,  and  condescending  to  the  lowly  state  of  the  poor  and  the 
infirmities  of  the  weak — in  speech^  gentle  and  edifying — in  conduct^ 
winning  and  exemplary. 

The  young  pastor  who  seeks  to  preserve  his  youth  from  disre- 
spect, must  be  grave,  without  pride  and  austerity.  His  divine 
Master  set  him  a  bright  example  in  the  practice  of  this  virtue.  He 
was  affable,  yet  most  dignified  and  chaste  in  his  manners.  So 
sweet  in  his  temper,  so  accessible  by  the  poor  and  miserable,  that 
he  was  called  "the  friend  of  publicans  and  sinners:"  and  yet  that 
condescension  was  combined  with  such  majesty  in  virtue — that 
sweetness  was  blended  with  such  purity  of  life,  that  the  publicans 
and  sinners  stood  in  awe  of  him!  In  his  harmlessness,  "he  was 
evidently  separate  from  sinners." 

To  excite  and  maintain  in  the  minds  of  others  a  proper  degree 
of  reverence  for  his  person  and  office,  the  Evangelical  Pastor,  in 
addition  to  the  cultivation  of  those  qualities  of  mind  and  that 
address  of  which  I  have  just  spoken,  must  guard  against  the 
following  improprieties  and  evils  : 

(1.)  He  must  avoid  the  contracting  of  heavy  debts,  by  his  per- 
sonal and  family  expenses,  and  keep  himself  free  from  oppressive 
obligations  to  any  among  those  to  whom  he   ministers   in  the 


Lkct.  III.]  Gravity — Cautions.  51 

Word.      "  The  debtor  feels  a  sense  of  moral  inferiority  in  the 
presence  of  a  creditor ;"  and  the  creditor  easily  falls  into  disrespect 
of  those  who  are  constantly  in  his  debt,  and  dependent  upon  his 
favor.      "  The  borrower  becomes  a  servant  to  the  lender,"  who 
need  not  be  reminded  of  that  power  with  which  his  loans  and  the 
distresses  of  others  invest  him.     Unhappy  is  the  condition  of  that 
pastor,  who  through,  not  unavoidable  calamities,  but  want  of  self- 
denial,  economy  and  prudence,  contracts  debts  in  his  parish  which 
he  finds  it  difficult  to  pay.    He  will  soon  discover  that  he  is  treated 
with  less  affection  and  respect  than  he  ought  to  be,  in  the  view  of 
his  character  and  services ;  and  that  his  freedom  and  authority  in 
the  faithful  performance  of  his  duties,  are  gradually  and  sometimes 
insolently  invaded  and  abridged.     Let  him  then  fear  debt,  and 
study  to  preserve  the  dignity  which  is  attached  to  his  office.     The 
apostle  Paul  did  this  in  the  exercise  of  much  self-denial,   and 
rejoiced  that  he  could  say  that  he  was  burdensome  to  none  ;  that 
he  "  was  free  from  all  men."     (1  Cor.  ix.  19.)     With  little  less 
vigilance  should  the  pastor  guard  against  those  strong  expressions 
of  friendly  regards — ^those  pecuniary  and  other  gifts — by  which  an 
undue  measure  of  his  pastoral  attentions  may  be  intentionally 
sought,  by  which  his  impartiality  in   the    exercise  of  discipline 
may  be  assailed,  or  his  hands  bound,  iu  the  discharge  of  his  min- 
isterial duties.     "  Gifts  blind  the  wise,  and  pervert  the  words  of 
the  righteous."     (Exod.  xxiii.  8.)     "  A  man's  gift  maketh  room 
for  him."     (Prov.  xviii.  16.)     Better  is  it  to  dispense  with  dona- 
tions entirely,  and  to  endure  hardship,  than  to  have  our  minds 
unduly  biased  in  favor  of  the  donors,  and  our  moral  principles  in 
the  least  degree  corrupted  ;  for,  with  the  loss  of  integrity,  we  shall 
experience  a  diminution  in  respect  and  esteem,  even  from  those 
persons  whom  we  have  been  disposed  to  cherish  and  befriend,  on 
account  of  their  kindnesses  to  us.     "  Thy  money  perish  with  thee," 
(Acts  viii.  20,)  must  sometimes  be  the  language  which  the  faithful 
pastor  is  bound  to  use  in  relation  to  certain  persons  in  his  congre- 
gation.    Daniel  said,  (Dan.  v.  17 :)  "  Let  thy.  gifts  be  to  thyself,  and 
give  thy  rewards  to  another."     In  a  like  spirit  of  elevated  piety, 
did  the  noble  Caracciolus,  of  Naples,  reject  the  money  offered  him 
by  a  Jesuit,  to  induce  him  to  abandon  his  faith  and  return  into  the 
bosom  of  the  Romish  Church.     "Let  their  money,"  said  he,  "  per- 
ish with  them,  who  esteem  all  the  gold  in  the  world  worth  one 


5S  Pastoral  Qualifications — Graces.  [Lect.  III. 

day's  society  with  Jesus  Clirist  and  his  Holy  Spirit ;  and  cursed  be 
that  religion  for  ever,  which  shall  wed  men  to  the  world,  and 
divorce  them  from  God.  Go  home,  therefore,  and  take  thy  silver 
with  thee ;  but  know  that  my  Lord  and  Saviour  hath  made  me 
enamored  of  durable  riches." 

(2.)  Another  evil  operating  directly  against  that  gravity  which 
the  Christian  pastor  should  be  solicitous  to  maintain,  is  his  ready 
acceptance  of  invitations  to  social  parties  and  feasts.  Snares  for 
the  Christian  are  thickly  set  around  the  festive  board ;  and  the 
gospel  preacher  especially,  who  manifests  a  fondness  for  such  con- 
vivial entertainments,  together  with  the  taste  of  an  epicure,  will 
soon  find  that  while  smiles  are  lavished  upon  him,  and  he  is  fed 
with  dainties  and  cheered  with  costly  wines,  he  sinks  in  respecta- 
bility. "  That  clergyman,"  says  father  Jerome,  "is  readily  despised, 
who,  being  often  invited  to  dine,  (with  the  rich,)  never  refuses.  I 
know  not  how  it  is,  but  the  very  person  whose  frequent  invitations 
you  accept,  thinks  contemptibly  of  you ;  and  he  whose  calls  you 
refuse  from  a  sense  of  duty,  venerates  you  the  more." 

It  is  in  large  cities  particularly,  that  the  ministers  of  the  gospel 
are  exposed  to  those  temptations  which  are  connected  with  dining 
parties  and  luxurious  feasts : — ^but  whether  in  the  city  or  country, 
let  the  pastor  act  with  prudence,  and  maintain  his  gravity.  Many 
servants  of  Christ,  men,  too,  of  splendid  endowments,  have  deeply 
injured  their  characters  and  impaired  their  usefulness,  by  sitting 
too  often  and  too  long  at  the  tables  of  the  generously  rich,  and 
fashionably  great.  Some  have  in  such  company  learned  to  be  im- 
moderately gay  and  intemperate  in  various  things ;  but  we  must 
be  "sober  and  temperate  in  all  things." 

(3.)  Further :  to  maintain  his  gravity,  the  pastor  must  carefully 
shun  the  company  of  the  open  enemies  of  his  religion,  such  as 
atheists,  deists  and  scoiFers,  and  hold  little  intercourse,  except  in 
the  dispensation  of  the  Word,  and  in  affording  succor  under  their 
afflictions,  with  those  persons  whose  language  is  profane,  and 
whose  characters  are  immoral — or  those  whose  chief  pleasures  are 
drawn  from  foolish  talking,  and  from  those  various  sports  which 
destroy  sobriety  of  thought  and  feed  the  lusts  of  the  flesh.  Every 
one  who  reflects  at  all,  must  perceive  the  importance  of  this  rule. 
"  Evil  communications  corrupt  good  manners."  "  Can  a  man  take 
fire  to  his  bosom  and  his  clothes  not  be  burnt  ?"     Hardly  will  that 


Lkct.  Ill]  Gravity — Cautions.  5S 

minister  be  able  to  convince  others  that  he  is  emphatically  "  a 
lover  of  good  men,  and  that  his  delight  is  in  the  excellent  of  the 
earth,"  when  he  readily  and  freely  associates  with  those  who  have 
"  not  the  fear  of  God  before  their  eyes." 

But  there  are  associations  of  men  for  important  civil  and  political 
purposes — associations  not  intended  to  violate  any  law  of  morality, 
and  to  which  no  impure  character  can  be  ascribed — from  which, 
however,  it  will  be  wise  in  the  Evangelical  Pastor  to  keep  himself 
separate.  I  refer  here  to  political  societies  and  caucuses  in  tirnes 
when  no  serious  revolutions  in  civil  government  are  contemplated, 
and  no  heavy  calamities  are  impending — to  electioneering  meet- 
ings— to  military  parades,  and  to  country  vendues.  The  minister 
of  the  Word  who  is  often  seen  in  such  assemblies  of  people,  and 
who  discovers  a  fondness  for  them,  will  find  it  difficult  to  be  suit- 
ably grave  in  the  presence  of  those  around  him  ;  his  pious  habits 
will  not  be  maintained  in  their  purity  and  vigor,  nor  will  his  time 
be  profitabl}^  spent  in  his  Master's  service. 

It  is  true  that  the  Christian  pastor  in  the  discharge  of  his  im- 
portant trust,  as  well  as  in  the  ordinary  commerce  of  life,  must 
converse  with  persons  of  every  character  and  condition :  but  then 
all  his  duties  will  be  compatible  with  the  preservation  of  gravity. 
In  the  walks  of  his  secular  business,  he  may  be  active  and  vigi- 
lant ;  in  his  daily  intercourse  with  various  classes  of  men,  he  may 
be,  in  his  address,  not  only  kind  and  winning,  but  occasionally 
sportive  and  witty,  without  subtracting  aught  from  that  respect 
and  reverence  which  his  office  and  exemplary  life  are  calculated 
to  inspire  in  the  minds  of  others. 

It  requires  much  self-government  and  careful  observation  of 
men,  to  know  how  far,  precisely,  a  minister  of  the  gospel  may 
indulge  in  what  is  called  pleasant  talk  and  mirth,  in  promiscuous 
society.  One  rule,  however,  it  is  his  duty  carefully  to  observe : — 
his  pleasantness  should  always  be  decorous  and  intellectual ;  he 
should  so  speak  and  act  in  every  company,  as  to  leave  an  impres- 
sion upon  the  minds  of  others  that,  while  his  piety  is  remote  from 
sourness  and  pharisaical  pride,  he  is  sfill  intent  upon  his  Master's 
business,  lie  should  be  jocose  with  those  only,  who  will  not  mis- 
interpret nor  misrepresent  his  sprightliness  and  humor;  and  he 
should  write  in  "  album  amicorum"  the  names  of  no  other  persons 
than  those  who  are  distinguished  by  their  piety  and  prudence; 
"for  the  companion  of  fools  shall  be  destroyed." 


54  Pastoral  Qualifications — Graces.  [Lect.  III. 

(4.)  Another  evil  to  be  avoided  by  the  pastor  who  seeks  to  obtaic 
due  respect  for  his  person  and  office,  is  the  habit  of  disputation. 
Scarcely  can  you  begin  a  conversation  with  certain  men,  without 
being  contradicted  by  them,  with  a  view  to  start  an  argument. 
Such  a  temper  betrays  a  high  conceit  of  one's  own  reasoning 
powers;  "and  yet  no  opinion  can  be  more  groundless,"  observes 
Dugald  Stewart,  "  than  that  a  captious  and  disputatious  temper  is  a 
mark  of  acuteness."  It  is  a  temper  which,  instead  of  aiding  in,  is 
often  a  bar  to  the  discovery  of  truth.  It  serves  to  render  the  per- 
son who  cherishes  it  disagreeable  to  others  ;  and  when  it  appears 
in  a  minister  of  the  Lord  Jesus  Christ,  it  has  a  direct  tendency  to 
withdraw  respect  and  reverence  from  him.  For  frequent  argu- 
mentations, especially  when  extended  to  almost  every  topic  of 
conversation,  cannot  be  carried  on  without  betraying  various 
infirmities,  and  producing  either  too  much  familiarity  with  some 
persons,  or  too  much  irritation  in  the  minds  of  others.  No  little 
injury  was  done  to  the  cause  of  truth  and  religion,  soon  after  the 
dawning  of  the  Reformation  day,  by  the  fondness  for  disputation 
on  almost  every  subject  connected  with  the  leading  doctrines  of 
the  Bible,  which  the  ministers  of  the  gospel  discovered,  and  espe- 
cially by  the  asperity  of  their  language  in  conducting  controver- 
sies, both  oral  and  written. 

(5.)  No  less  rapidly  will  the  Evangelical  Pastor  sink  himself  in 
the  esteem  of  the  people  under  his  care,  by  frequent  exhibitions 
of  violent  anger,  or  of  any  weakness  of  mind  arising  from  great 
fear,  in  circumstances  in  which  others  are  quite  composed,  or  of 
any  excessive  sorrow  under  the  pressure  of  affliction ; — for  it  is 
expected  that  he  shall  be  an  example  to  those  around  him,  in  the 
exercise  of  meekness,  fortitude  and  resignation,  as  well  as  in  the 
display  of  faith  and  zeal.  If  his  conduct  be  marked  with  defects 
on  occasions  when  it  is  thought  that  religion  should  discover  its 
power  over  the  heart,  the  eyes  of  the  world  are  quick  in  perceiv- 
ing it ;  and  on  perceiving  the  fact,  their  regard  for  such  a  minister 
of  Christ  will  be  diminished.  "  In  all  things,  therefore,"  said  the 
apostle  Paul  to  Titus,  "  showing  thyself  a  pattern  of  good  works." 
(Tit.  ii.  7.) 

Whatever,  then,  is  calculated  to  exhibit  in  a  Christian  pastor 
the  image  of  his  Lord,  will  contribute  directly  to  procure  for  his 
person  and  office,  from  those  who  receive  the  Christian  religion,  a 
proper  measure  of  reverence  and  respect. 


I'Kcr-  III-]  Zeal  55 

To  the  graces  wliicli  have  been  enumerated,  must  now  be  added, 
as  an  important  qualification  for  the  pastoral  office, 

6.  A  holy  Zeal  in  the  service  of  the  Lord  Jesus  Christ. 

Zeal  is  an  ardor  of  the  soul,  created  by  the  strong  interest  which 
the  affections  take  in  pursuit  of  their  object.  Now,  the  object  of 
desire  and  pursuit  proposed  to  the  ministers  of  the  Saviour,  is  one 
as  deeply  interesting  to  the  renewed  mind,  as  it  is  sublime  in  its 
nature  and  effects.  They  are  set  apart  "  to  be  fellow- workers  with 
God,"  in  saving  immortal  souls  from  everlasting  perdition ;  or,  in 
other  words,  in  promoting  the  glory  of  the  Supreme  Being,  in  the 
redemption  of  sinners  of  the  human  race.  If  this  object  does  not 
so  interest  a  Christian  convert,  "  who  desires  the  office  of  a  bishop," 
as  to  inspire  his  mind  with  zeal  in  the  pursuit  of  it,  this  fact  alone 
is  a7i  evidence  that  his  desire  is  fed  by  unhallowed  fuel,  and  that 
he  is  not  inwardly  called  by  God  to  the  work  of  the  gospel  min- 
istry. Isaiah's  lips  were  touched  "  with  a  live  coal  taken  from  off 
the  altar,"  that  when  it  should  be  asked  by  the  Saviour,  "Who 
will  go  for  us?"  he  might  be  prepared  to  answer,  "Here  am  I, 
send  me." 

Zeal  that  is  holy  in  its  nature,  has  a  special  regard  to  the  glory 
of  God  and  the  salvation  of  men — and  is  the  offspring  of  sincere 
love  to  the  Saviour,  and  of  warm  gratitude  for  the  abundant  grace 
received. 

The  existence  of  such  zeal  is  implied  in  the  very  commission 
given  to  ministers  of  the  Word,  as  a  virtue  which  they  must  con- 
stantly exercise.  "  Go,  preach  the  gospel  to  every  creature ;  be 
instant  in  season  and  out  of  season ;  reprove,  rebuke,  exhort,  with 
all  long  suffering  and  doctrine."  "And  say  to  Archippus,  Take 
heed  to  the  ministry  which  thou  hast  received  in  the  Lord,  that 
thou  fulfil  it."  (Col.  iv.  17.)  "  Thou  therefore  endure  hardness, 
as  a  good  soldier  of  Jesus  Christ."  (2  Tim  ii.  3.)  Who  were  ap- 
pointed to  keep  the  fire  from  heaven  constantly  burning,  under 
the  ancient  dispensation  ?     The  priests  and  Levites. 

Much  zeal  did  the  Saviour  display  in  his  all-important  ministry 
on  earth — being  ever  employed  in  the  great  work  which  the  Father 
had  given  him  to  do,  and  affording,  in  the  exhibition  of  this  grace, 
a  glorious  example  to  his  ministers.  The  burning  zeal  which  ac- 
tuated his  apostles,  strikingly  appears  in  their  recorded  language, 
labors  and  sufferings.     The  Reformers,  also,  were  in  this  respect 


56  Pastoral  Qualifications — Graces.  [Lect.  III. 

shining  lights.  The  zeal  of  Luther  was  most  ardent.  The  exer- 
tions of  Melancthon,  in  the  great  cause  of  the  Eeformation,  were 
unremitting.  Bucer  was  an  indefatigable  laborer.  Knox  was  a 
soldier  whose  arms  were  always  bright,  and  whose  efforts  never 
relaxed.  Good  Bishop  Latimer  carried  his  New  Testament  at  his 
side,  and  went  about  instructing  the  people.  And  Beza  himself, 
who  was  exceedingly  active  in  his  Master's  service,  tells  us,  that 
Calvin  delivered  in  public  two  hundred  and  eighty -six  sermons, 
and  one  hundred  and  eighty-six  lectures  yearly,  besides  the  theo- 
logical works  which  he  composed,  and  the  innumerable  letters 
which  he  wrote,  in  furtherance  of  the  great  interests  of  the  rising 
Church  of  God. 

Zeal  is  necessary  in  the  gospel  service,  not  merely  as  an  evidence 
that  a  minister  loves  his  Saviour  in  sincerity,  and  believes  "that 
gospel  which  he  preaches,  to  be  the  power  of  God  unto  salva- 
tion,"— but  also,  as  that  state  of  mind  which  alone  can  enable 
him  to  endure  patiently  "the  contradiction  of  sinners"' — ^to  grap- 
ple with  discouraging  circumstances — and  to  be  abundant  in  labor, 
intrepid  in  danger,  and  steadfast  under  various  trials.  Zeal  is  ne- 
cessary to  animate  him  in  those  times  when  all  around  him  are 
sinking  into  lukewarmness ;  when  increasing  dissipation,  and 
bolder  irreligion  in  the  higher  walks  of  life,  create  a  formidable 
opposition  to  the  practice  of  true  godliness ;  when  his  own  bodily 
infirmities  increase  through  age,  and  when  his  temporal  comforts 
are  diminished,  in  consequence  either  of  severe  domestic  afflictions 
or  of  external  persecutions. 

That  zeal,  however,  which  is  a  proper  qualification  for  the  pas- 
toral office,  is  associated  with  knowledge,  humility  and  prudence. 
It  is,  therefore,  in  its  operations,  not  like  the  noisy  eruptions  of  a 
volcano,  which  attract  deep  attention  and  awaken  strong  emotions 
in  beholders,  but  endanger  life  and  destroy  the  beauty  and  fertility 
of  the  earth  with  burning  lava — but  like  a  majestic  river,  which 
waters  and  enriches  a  country,  while  it  presses  forward  with  a 
steady  current,  in  spite  of  every  obstacle,  to  the  ocean.  This  grace 
is  not  unrestrained  like  the  fanaticism  of  the  ignorant  and  the 
ardor  of  the  heretic — but  loves  to  dress  itself  "  in  the  form  of  sound 
words,"  and  to  move  forward  "in  the  ways  of  God's  testimonies." 
It  is  not  like  the  fire  which  strong  passions  have  kindled  in  the 


Lkct.  IIL]  Zeal.  57 

breast  of  the  conspirator,  who  is  ready  to  use  any  means  to  obtain 
his  ends,  and  who 

"  ChaDges  shapes  with  Proteus  for  advantages," — 

but,  like  the  noble  spirit  which  actuates  the  true  patriot,  it  reveres 
the  laws  of  truth  and  integrity,  while  it  aims  at  higher  objects 
than  its  own  aggrandizement  and  power.  That  unlioly  zeal  which 
has  so  often  troubled  the  churches,  commences  its  course  with  loud 
professions  of  superior  piety  and  benevolence,  blowing  the  Phari- 
see's trumpet  that  every  one  may  hear  it ;  but  its  grand  object  is 
to  stand  at  the  head  of  a  party — to  acquire  fame  as  a  reformer,  and 
be  distinguished  as  the  author  of  new  measures — while  it  is  reck- 
less of  the  consequences  of  its  doctrines  and  measures,  when  the 
excitement  it  has  industriously  enkindled  shall  have  subsided. 
On  the  contrary,  the  zeal  which  qualifies  the  Christian  Pastor  for 
great  usefulness  in  the  Church,  is  a  flame  fed  "  with  beaten  oil" — • 
an  ardor  of  soul  which  seeks  to  extend  the  influence  and  triumphs 
of  an  old-Oospel.  If  that  knowledge  which  is  associated  with  it,  is 
instrumental,  after  profound  and  prayerful  study  of  the  Sacred 
Scriptures,  and  careful  attention  to  the  history  of  the  Church,  in 
resolving  any  difficulty  connected  with  sound  doctrine,  or  in  ex- 
hibiting any  revealed  truth  in  a  stronger  light,  holy  zeal  does  not 
hence  take  occasion  to  proclaim,  that  "  former  systems  are  radically 
defective,  or  that  former  ministers  have  not  understood  the  Scrip- 
tures ;"  no, — this  grace  is  modest  and  cautious,  as  it  existed  in  the 
breasts  of  Meade,  Edwards,  and  Newton,  and  so  linked  with  hu- 
mility in  its  progress,  that  after  unwearied  efforts  to  explain  the 
Word  and  save  souls,  it  can  thank  God,  as  an  eminently  learned 
and  laborious  minister  among  the  Puritans  in  England  did,  "that 
it  has  never  broached  any  manner  of  new  opinion." 

At  this  day  the  spirit  of  change  is  abroad,  and  its  course,  both 
in  civil  and  in  religious  society,  is  marked  by  an  intemperate  daring, 
and  proud  zeal  in  securing  its  objects.  It  therefore  becomes  the 
Christian  Pastor  to  guard  the  health  of  his  principles  amid  an 
infectious  atmosphere,  and  keep  his  zeal  untainted  by  the  pride  of 
opinion  and  the  lust  of  "  uppermost  seats  in  the  synagogue."  Now, 
to  do  this  in  certain  circumstances  and  places,  it  is  necessary  that 
the  soul  of  the  servant  of  Christ  should  in  no  small  measure  be 
imbued  with  another  grace,  viz : 


58  Pastoral   Qualifications — Graces.  [Lect.  IIL 

7.  That  of  Christian  Fortitude. 

The  apostle  Paul  has  this  grace  particularly  in  view,  when  he 
says  to  Timothy,  (2  Tim.  ii.  1 :)  "  Thou  therefore,  my  son,  he  strong 
in  the  grace  that  is  in  Christ  Jesus ;  fight  the  good  fight  of  faith ; 
endure  hardness ;" — and  also,  where  he  speaks  in  relation  to  him- 
self, on  the  occasion  of  his  trial  before  Nero,  at  Eome:  "At  my 
first  answer  no  man  stood  with  me,  but  all  men  forsook  me :  I  pray 
God  that  it  may  not  be  laid  to  their  charge.  Notwithstanding,  the 
Lord  stood  with  me  and  strengthened  me."  (2  Tim.  v.  16, 17.) 
The  Spirit  of  God  has  this  grace  in  view,  when  he  addresses 
the  gospel  ministry  at  Sardis:  "  Be  watchful  and  strengthen  the 
things  which  remain,  that  are  ready  to  die."  (Rev.  iii.  2.)  Daniel 
was  called  by  the  angel  to  exercise  this  grace.  Dan.  x.  19  :  "  O 
man  of  God,  greatly  beloved,  fear  not ;  peace  be  unto  thee ;  be 
strong,  yea,  be  strong." 

Christian  fortitude  springs  from  faith  in  the  divine  promises^  and 
discovers  itself  by  a  strong  and  unbending  adherence  to  the  doc- 
trines and  precepts  of  the  gospel,  amid  temptations  and  dangers 
of  various  kinds.  Under  the  pressure  of  afflictions,  it  exhibits 
itself  through  patience  and  by  acquiescence  in  the  Divine  will.  In 
times  of  severe  persecutions,  it  keeps  the  Christian  unmoved  by 
threats,  bold  in  the  avowal  of  his  faith,  and  prepared  to  sufibr  for 
Christ's  sake.  Amid  a  general  defection  from  God,  it  renders  the 
mind  firm  in  its  holy  attachments;  and  when  the  current  of 
fashion  in  a  particular  society,  or  in  a  nation,  runs  violently  against 
sound  doctrine  and  the  practice  of  godliness,  fortitude  resists  the 
powerful  stream — stands  and  raises  its  head  above  the  waters. 

Happily,  in  this  land,  ministers  are  not  called  "to  resist  unto 
blood."  Yet  fortitude  is  here  required  to  render  them  "faithful 
stewards  of  the  mysteries  of  God,"  and  to  keep  them,  in  the  vari- 
ous circumstances  of  trial  in  which  they  are  placed,  "  steadfast, 
unmovable,  always  abounding  in  the  work  of  the  Lord." 

The  Evangelical  Pastor,  when  treated  with  much  respect  and 
kindness,  needs  fortitude  of  mind  to  act  against  either  prevailing 
lukewarmness,  or  increasing  Antinomianism  among  the  people 
committed  to  his  care.  He  must  have  a  good  measure  of  this 
grace  in  exercise,  to  enable  him  in  particular  companies,  where 
every  mouth  is  opened  to  oppose  the  claims  of  Christianity,  and 
numerous  tongues  are  active  in  defaming  the  pious,  and  in  sneer- 


Lect.  III.]  Fortitude.  50 

ing  at  important  doctrines  and  practices  of  religion,  to  maintain 
the  cause  of  truth  and  righteousness  with  firmness  and  chaste  dig- 
nity. But  when  the  Church  enjoys,  in  a  land  of  plenty,  great  ex- 
ternal peace  and  respectability,  there  is  an  occasion  occurring^  on 
which  his  fortitude  will  be  brought  into  higher  requisition,  and  on 
which  he  will  be  called  to  display  the  intrepid  and  inflexible  spirit 
of  the  Christian  martyr.  For,  it  is  a  fact,  that  in  such  a  peaceful 
and  prosperous  country,  numerous  ministers  and  religious  societies 
will  at  some  times  manifest  a  strong  disposition  to  abandon  their 
pure  faith,  and  to  bring  their  doctrines  into  closer  affinity  with  the 
metaphysics  of  the  age,  and  the  sentiments  of  an  impenitent  world. 
Nor  will  they  be  satisfied  with  the  revolution  in  their  own  opin- 
ions, but  with  a  zeal  ardent  and  increasing,  will  labor  to  render 
those  opinions  popular  and  controlling  in  the  Church.  With  this 
view,  royal  power  and  patronage,  where  it  can  be  gained,  will  be 
used ;  politics  with  its  civil  force  will  be  employed ;  seats  of  liter- 
ature and  science  will  be  occupied ;  and  fashion,  as  she  walks  in 
the  higher  circles  of  society,  will  be  persuaded  to  lend  her  powerful 
aid.  The  history  of  the  Church  affords  several  instances,  in  which 
such  instruments  were  used  to  effect  a  lamentable  revolution  in 
the  doctrines  and  habits  of  Christian  communities.  But  in  some 
countries,  such  means  cannot  be  procured,  and  are  not  adapted  to 
promote  the  change  contemplated.  Hence  other  means  must  be 
used,  and  other  measures  be  adopted :  means  of  a  highly  religious 
and  imposing  character — measures  calculated  to  produce  religious 
excitements — frequent  meetings  for  prayer  and  conference' — ^loud 
and  ardent  professions  of  elevated  piety — strong  animal  feelings 
in  worship,  permitting  the  preachers  to  propagate  their  errors  as 
they  acquire  influence,  and  boldly  to  denounce  those  who  expose 
their  extravagances,  and  who  desire  "to  take  the  precious  from 
the  vile,"  as  men  of  no  religion,  enemies  to  revivals,  cold,  formal 
professors,  who  stand  in  the  way  of  the  great  work  of  God,  in  the 
advancement  of  his  kingdom. 

Still  further  to  create  a  moral  force  in  society,  which  shall  enlist 
the  unstable  on  the  stronger  side,  overawe  the  timid,  bind  the 
hands  of  the  mighty,  and  bear  down  all  opposition,  the  press  will 
be  put  into  active  operation,  and  religious  papers  widely  circu- 
lated;  sectional  attachments  and  prejudices  will  be  called  into 
disgraceful  action ;  attempts  will  be  made  to  gain  over  political 


60  Pastoral  Qualifications — Graces.  [Lkct.  III. 

party  on  the  side  of  tlie  ecclesiastical  agitators ;  means  will  be  em- 
ployed to  cultivate  the  whole  field  of  education  by  male  and  female 
teachers ;  church  courts  will  be  corrupted  through  systematic  com- 
binations to  carry  a  point,  even  at  the  expense  of  truth  and  honor 
in  the  process ;  confessions  of  faith  will  be  decried  at  one  time,  and 
twisted  at  another  to  answer  particular  ends ;  the  sentiments  of 
standard  writers  will  be  misrepresented  or  denied,  and  the  opera- 
tions of  moral,  benevolent  and  religious  associations  will  be 
adroitly  turned  into  channels,  which  shall  aid  in  augmenting  the 
power  that  is  set  in  motion  to  effect  the  desired  change  in  the 
Church ; — meanwhile  the  whole  confederacy  will  march  under 
banners  inscribed  with  the  words  "liberality,  union,  peace,  free- 
dom from  antiquated  creeds  and  notions — Christian  benevolence — 
revivals  and  superior  piety." 

Now  in  opposition  to  a  foe  of  this  character,  and  in  the  trying 
circumstances  created  by  his  ingenuity  and  exertions,  what  forti- 
tude of  mind  must  the  Evangelical  Pastor  possess,  to  resist  error 
recommended  by  religious  awakenings,  and  all  the  expressions  of 
warm  religious  affections,  and  to  stand  firm  amid  insinuations  and 
under  calumnies,  affecting  the  character  of  his  own  piety  and  the 
usefulness  of  his  ministry !  "  It  is  easy  to  swim  with  the  tide, 
and  to  persuade  the  heart  of  the  rectitude  of  that  which  is  favored 
by  the  times,  and  yet  to  pretend  still  that  it  is  from  more  light ;" — 
but  to  stand  in  maintaining  the  truth,  almost  alone,  as  Elijah  did 
in  Israel,  and  Athanasius  in  the  Koman  empire  at  one  period  of 
his  eventful  life,  requires  in  a  servant  of  Christ  that  faith  and  love 
which  are  productive  of  a  high  degree  of  moral  courage  or  forti- 
tude. 

Sure  we  are,  that  those  persons  who  are  "  carried  about  with 
every  wind  of  doctrine,"  and  enamored  of  the  latest  metaphysical 
speculations — who  are  timid  in  defense  of  their  faith,  and  apt  to 
be  enslaved  by  "  the  spirit  of  the  age,"  without  examining  into 
the  proper  character  of  that  spirit,  or  inquiring  whether  he  is  a 
single  or  a  double  faced  spirit,  are  but  slenderly  qualified  for  the 
pastoral  of&ce. 

Fourth.  I  have  done  with  the  graces,  and  proceed  to  observe, 
that  the  fourth  qualification  for  the  pastoral  office,  is  "  an  aptness 
to  teach."     (2  Tim.  ii.  2-i.)     "And  the  servant  of  the  Lord  must 


Lbct.  III.]  Practical  Itejlcctions.  61 

not  strive,  but  be  gentle  unto  all  men,  apt  to  teach,  patient."  (1 
Tim.  iii.  2.) 

One  may  be  renewed  in  mind,  blessed  with  much  experience  of 
bis  Saviour's  love,  miglity  in  the  Scriptures  and  profoundly  learned, 
and  yet  not  be  qualified  for  the  gospel  ministry.  For  he  may  be  the 
slave  of  a  constitutional  timidity,  a  nervous  weakness,  producing 
an  excessive  diffidence.  He  may  have  impediments  of  speech, 
which  would  prevent  him  from  speaking  so  as  to  edify  and  please 
others.  He  may  also  be  deficient  in  that  quickness  of  apprehen- 
sion, united  with  a  ready  memory,  and  elocution,  which  are  so 
essential  in  an  instructive  public  speaker.  Examples  might  here 
be  given  of  men  who  have  written  well  on  various  subjects,  while 
in  conversation  they  found  it  difficult  to  express  their  ideas,  and 
to  engage  the  attention  of  their  hearers.  Hence,  for  a  useful  min- 
istry of  the  Word,  are  required  boldness  of  spirit,  and  the  gift  of 
utterance,  united  with  knowledge  and  piety — an  ability  to  speak 
so  as  to  awaken  and  fix  the  attention,  and  to  instruct  the  minds 
of  those  who  hear — "  to  open  the  mouth  and  declare  the  mysteries 
of  Christ."  This  gift  the  apostle  Paul  considered  to  be  so  impor- 
tant, that  he  besought  the  prayers  of  Christians  in  his  behalf,  that 
he  might  have  it  richly  in  exercise.     (Ephes.  vi.) 

To  communicate  instruction,  there  is  certainly  required  a  bodily 
and  mental  adaptation,  with  which  every  pious  and  learned  man 
is  not  endowed.  A  person  who  is  well  taught  himself,  may  be  ill 
qualified  to  teach  others;  hence  the  Scriptures  insist  upon  "apt- 
ness to  teach,"  as  a  qualification  for  the  gospel  service. 

Now  this  aptness  will,  on  a  proper  course  of  trial,  he  evinced  hy 
such  measures  of  the  gifts  of  public  prayer  and  preaching,  as  in  the 
judgment  of  the  Church  shall  promise  usefulness  in  the  ministry 
of  the  Word.  To  these  important  gifts,  therefore,  your  attention 
must  in  the  next  place  be  directed ;  but  the  present  lecture  let  mc 
conclude  with  some  practical  rejlections. 

Did  we  know  nothing  concerning  the  arduous  duties  and  trials 
of  the  gospel  ministry,  either  from  our  own  experience  or  obser- 
vation, we  might  learn  much  on  this  subject  from  a  view  of  those 
various  graces  which  are  required  in  the  Scriptures,  as  a  qualifica- 
tion for  that  office.  What  knowledge !  what  circumspection  and 
self-denial !  what  intercourse  with  heaven !  what  elevation  above 
the  children  of  this  world,  in  views,  affections,  and  liabits  of  life ! 


62  Pastoral  Qualifications — Graces.  [Lkct.  IIL 

wliat  humility  of  soul !  what  meekness,  candor,  and  gentleness  in 
behavior !  what  zeal,  prompting  renewed  efforts  in  the  cause  of 
Christ,  amid  discouragements!  what  fortitude  in  enduring  hard- 
ships, and  in  bearing  up  against  the  variously  expressed  opposi- 
tion of  the  open  enemies  of  divine  truth,  of  the  lovers  of  pleasure, 
and  of  the  false  brethren  in  the  Church,  are  necessary  in  this  holy 
ministry,  after  we  are  satisfied  that  we  have  experienced  the 
transforming  power  of  the  Word,  and  that  we  have  our  desires 
specially  directed  to  the  service  of  the  Saviour !  Oh !  in  the  view 
of  the  required  endowments  to  fulfil  the  duties  of  the  pastoral 
office,  it  cannot  be  surprising,  that  some  pious  minds  have,  from  a 
consciousness  of  their  own  imperfect  attainments  in  knowledge 
and  in  grace,  felt  much  discouraged  in  the  pursuit  of  the  ministry, 
and  also  in  the  commencement  of  their  pastoral  course.  But  it 
should  ever  be  remembered,  that  in  all  the  qualifications  for  the 
gospel  service,  there  is  both  growth  in  the  use  of  means,  and  an 
omnipotent  Spirit  to  promote  that  growth,  "He  giveth  more 
grace,"  and  can  raise  up  (as  he  hath  often  done)  the  shrub  in  the 
ministry,  and  convert  it  into  a  tall  cedar  of  Lebanon.  "  When  he 
worketh,  who  shall  let  it?" 

For  richer  communications  of  the  Holy  Spirit  in  his  gifts  and 
graces,  it  is  your  duty  to  abound  in  prayer  ;  while  the  consideration 
of  the  holy  nature  and  effects  of  the  qualifications  just  mentioned, 
should  urge  you  to  institute  frequent  examinations  into  your  own 
affections  and  habits,  with  a  view  to  discover  whether  the  graces  of 
the  Spirit  do  exist  in  you,  and  operate  in  preparation  for  the  work  of 
the  ministry.  It  becomes  you  seriously  to  inquire,  whether  your  walk 
now  is  so  marked  with  gravity,  blended  with  heavenly-mindedness 
and  humility,  as  to  cause  you  to  be  regarded  by  the  pious  as  those 
who  do  love  their  Saviour,  and  seek  from  proper  motives,  to  be 
engaged  in  his  special  service  ? — whether  the  young  with  whom 
you  associate,  treat  you  as  persons  whose  hearts  are  imbued  with 
religion,  and  bent  on  extending  the  knowledge  of  the  Lord  Jesus, 
and  saving  sinners?  or,  whether  you  are  looked  upon  as  those 
whose  levity,  instability,  self-importance,  trifling  conversation  and 
careless  walking,  justly  withhold  from  you  esteem  and  respect  ? 

It  is  your  duty  to  inquire  further,  whether  you  are  harmless, 
sweet  in  your  temper,  gracious  in  your  words,  kind  in  your  ac- 
tions, and  meek  under  injuries ;  or,  habitually  restless  and  peevish, 


Lkct.  III.]  Practical  Befiections.  63 

irritable,  suspicious,  harsh  and  provoking  in  your  language,  and 
offensive  in  your  manners  and  dress  ?  Ah !  if  you  are  not  now 
inoffensive,  humble,  patient,  slow  to  anger,  and  in  some  measure 
evidently  attractive,  in  consequence  of  the  exhibition  of  those 
graces  which  render  "  the  righteous  more  excellent  than  his  neigh- 
bor," how  much  has  the  Church  to  fear  that  you  will  not  be  ex- 
emplary and  growingly  useful,  when  you  shall  be  exposed  to 
all  the  trials  of  holy  temper  and  speech  incident  to  the  care  of  a 
congregation. 

But  it  has  also  been  shown  in  this  lecture,  that  prudence  is  a 
grace  of  the  mind,  of  high  importance  in  the  ministry  of  the  Word, 
and  that  the  gospel  service  calls  loudly  for  holy  zeal  and  fortitude. 
Fix  then  your  attention  upon  these  Christian  virtues;  inquire 
what  evidence  you  now  give,  that  you  in  any  measure  possess 
them ;    and  be  solicitous  to  grow  in  them. 

In  speech,  men  may  be  imprudent  in  instances  too  numerous  to 
be  mentioned  here ;  nor  can  it  escape  your  observation,  that  in 
the  ordinary  intercourse  of  life,  many  variances  and  animosities 
between  individuals  and  families,  spring  from  this  source.  "The 
tongue  is  a  fire — a  world  of  iniquity."  Guard  therefore  the  doors 
of  your  lips,  especially  when  speaking  of  the  moral  characters  of 
others,  and  replying  to  those  who  misrepresent  your  conduct  and 
assail  you  with  invective  language.  Apart,  however,  from  the 
usual  imprudence  in  speech,  students  of  theology,  when  engaged 
in  religious  conversation,  or  invited  to  speak  in  worshipping  as- 
semblies, may  act  unwisely,  by  undertaking,  without  much  read- 
ing and  reflection,  to  discuss  subjects  mysterious  or  highly  contro- 
versial ;  by  using  unkind  terms  in  relation  to  other  Christian  sects, 
or  even  to  persons  of  their  own  denomination,  who  will  not,  in 
expressing  divine  truth,  adopt  their  theological  phraseology,  be- 
cause it  runs  along  the  precipice  of  error ;  nor  approve  their  new 
measures,  because  they  so  easily  slide  down  into  extravagances, 
and  usually  terminate  either  in  fanaticism  or  heresy,  by  errone- 
ously exhibiting  the  perfection  of  duty  as  constituting  the  Christian 
character;  and  in  the  ardor  of  their  zeal,  to  produce  awakenings 
among  careless  sinners,*  shutting  with  a  presumptuous  hand  against 

*  "  The  revivalist  would  continue,  'Do  you  not  love  Godf  Will  you  not  say  you 
love  God  f '  Then  taking  out  his  watch  : — '  There,  now,  I  giro  you  a  quarter  of  an 
hour;  if  not  brought  in  fifteen  minutes  to  love  God,  there  will  be  no  hope  for  you, — 


^  Pastoral  Qualifications' — Oifts.  [Lect.  III. 

them  the  gate  of  heaven,  in  words,  when  the  God  of  grace  keeps 
it  open,  in  fact.  Pious  Dod,  of  England,  whose  ministry  was  re- 
markably blessed,  used  to  say,  "that  a  man  never  was  undone  till 
he  was  in  hell."  But  now,  sometimes  we  hear  the  preacher  telling 
the  sinner  who  shall  remain  impenitent  under  his  excellent  awa- 
kening discourse,  not  that  his  day  of  mercy  may  soon  terminate, 
not  that  his  soul  may  this  night,  or  the  next  hour,  be  demanded 
of  him,  but  that  he  will  be  given  up  to  entire  hardness  of  heart, 
and  enjoy  no  future  season  for  repentance.  Happily,  however, 
the  same  preacher  must  afterwards,  in  preaching  "the  glorious 
gospel"  to  the  same  sinner,  tell  him  that  the  door  of  mercy  is  yet 
open,  and  that  Jesus,  the  Saviour,  "still  calls  —  still  bids  him 
come." 

Much  of  that  imprudent  language  and  conduct  which  attaches, 
at  this  day,  to  some  portion  of  the  gospel  ministry,  originates  in  a 
design,  to  be  executed  with  burning  zeal^  either  to  subvert  old  doc- 
trine, and  introduce  new  philosophy  in  religion ;  or,  by  any 
means,  to  extend  sect,  and  acquire  seats  of  honor  and  power  in 
the  visible  Church ;  or,  to  find  a  substitute  for  unfeigned  repent- 
ance and  the  renunciation  of  self- righteousness,  and  to  acquire,  by 
a  course  of  pious  and  useful  external  movements,  a  broad  founda- 
tion on  which  to  raise  the  hope  of  pardon  and  eternal  life.  For 
the  unrenewed,  though  awakened,  heart  of  man  finds  it  easier  to 
perform  a  thousand  external  services  in  religion,  and  in  them  to 
cry  out,  "Come  see  my  zeal  for  the  Lord" — to  be  punctual  at 
morning  prayer-meetings,  and  active  in  the  "promotion  of  various 
benevolent  plans,  than  to  lie  low  before  God,  in  sincere  contrition 
of  spirit,  and  to  abandon  its  self-righteous  sentiments  and  hopes. 
The  Pharisees,  among  the  Jews,  were  proverbially  zealous  in  re- 
ligion; and  much  zeal  actuates  the  missionaries  of  Eome,  and 
inspires  the  souls  of  those  who  undergo  various  hardships  to 
reach  Loretto,  or  to  visit  the  sepulchre  of  Christ  at  Jerusalem. 

But  "what  is  the  chaff  to  the  wheat?  saith  the  Lord."  There 
is  a  zeal  for  the  glory  of  God — a  holy  ardor  of  spirit  in  his  ser- 
vice— an  activity  in  the  promotion  of  the  great  interests  of  Chris- 

"  you  will  he  lost, — you  will  be  damned.'  A  pause,  and  no  response.  '  Ten  minutes  have 
elapsed ;  five  minutes  only  left  for  salvation.  If  you  do  not  love  God  in  five  minutes, 
you  are  lost  for  ever.' "    See  Dr.  Cox's  Narrative  of  a  Scene  in  Vermont 


Lect.  in.]  Practical  Reflections.  65 

tianity,  which  is  a  noble  feature  of  the  new  man, — a  grace  of 
which  we  cannot  possess  nor  exhibit  too  large  a  measure, — a 
grace  which,  under  the  impulse  of  divine  truth  and  love,  "  expands 
her  wings  and  mounts  into  the  sky." 

In  this  grace  seek  to  grow ;  keep  constantly  before  you  all  the 
powerful  considerations  which  urge  you  to  display  that  zeal  which 
is  neither  ostentatious  nor  self-righteous,  but  pure,  ardent,  and 
unabating.  Some  are  disposed  to  be  alert  and  headmost,  when 
they  perceive  that  a  course  of  religious  action  is  applauded ;  but 
their  zeal  soon  languishes  when  it  has  to  work  unnoticed  and 
uncomraended.  Like  the  mountain  torrent,  it  runs  for  a  while 
with  much  noise,  and  dashes  into  foam,  but  soon  dries  up.  Now, 
let  it  be  your  great  concern,  to  have  your  hearts  "early  rooted 
and  grounded  in  the  love  of  Christ ; "  then  your  zeal,  like  that  of 
Brainerd  and  Carey,  will  look  discouragements  in  the  face,  increase 
as  circumstances  call  for  greater  exertion,  and  brighten  in  conflicts 
with  untoward  events. 

Especially  let  me  earnestly  exhort  you  to  cultivate  and  exercise 
the  grace  of  holy  fortitude.  The  revolutionary  spirit  of  the  age, 
and  of  the  world,  has  infected  thousands  in  the  Christian  Church. 
They  are  restless  under  the  old  and  approved  laws  of  Zion,  "  in 
vetere  via  novam  semitam  quterentes,"  and  prepared  to  adopt 
every  new  scheme,  with  little  reflection.  Hence,  even  in  theo- 
logical schools,  a  few  are  seen  "to  be  carried  about  with  every 
wind  of  doctrine,"  yielding  themselves  to  the  successive  waves  of 
old  errors,  under  the  name  of  better  views  of  theological  truth, 
and  exhibiting  a  disposition  to  stand  out  in  bold  relief,  as  those 
who  are  destined  to  effect  great  things  in  the  conversion  of  sin- 
ners, and  in  the  reformation  of  a  world  that  lieth  in  wickedness. 
In  this  temper  of  mind,  they  embrace  every  innovation  as  an  im- 
provement— disregard  alike  the  lessons  of  history  and  the  voice 
of  experience,  and  never  stop  to  reflect  that  the  mere  copyist  of 
"  modern  fashions  and  notions  in  religion,"  may  be  as  far  removed 
from  sound  doctrine  as  the  veriest  slave  of  "ancient  customs." 

Guard  against  that  instability  of  mind,  which  so  readily  yields 
without  due  examination,  to  the  popular  movements  and  ojDinions 
in  the  visible  Church.  "I  have  often  thought,"  observes  Dr. 
Watts,  "that  it  is  a  right  noble  and  gallant  principle,  which 
enables  a  person  to  pass  a  just  and  solid  judgment  upon  all  things 


66  Pastoral   Qualifications — Gifts.  [Lect.  III. 

that  occur,  without  bemg  warpt  aside  by  the  influence  of  fashion 
and  custom ;  it  is  a  noble  soul  that  can  practise  steady  virtue,  in 
opposition  to  the  course  of  the  humor  of  the  multitude : 

'"Tis  brave  to  meet  the  world,  stand  fast  among 
Whole  crowds,  and  not  be  carried  in  the  throng." 

You  are  preparing  for  the  gospel  ministry  at  a  time  when  the 
spirit  of  change  is  advancing  to  do  great  evils  in  the  churches. 
Justly  has  Dr.  Dana  said,*  "The  order  of  the  day  is  innovation. 
The  spirit  of  the  age  is  innovation ;  innovation,  restless  and  reck- 
less ;  innovation,  which,  while  it  professedly  aims  to  improve  and 
perfect  Christianity  itself,  disfigures  its  beautiful  structure,  mars 
its  fair  proportions,  undermines  its  very  foundations,  and  threatens 
to  leave  nothing  of  this  divine  system  but  its  name. 

"We  tremble  for  our  country.  We  almost  tremble  for  the 
Church  of  God.  Indeed,  we  have  long  been  convinced,  that  apart 
from  the  numberless  enemies  which  encompass  the  Church  from 
without,  it  harbors  in  its  own  bosom  evils  which  are  amply  suf- 
ficient for  its  destruction — evils  which,  had  it  not  an  Almighty 
guardian,  would  have  actually  destroyed  it  ages  since." 

Admitting  this  representation  of  the  state  of  the  Church  here 
to  be  correct,  what  wisdom  will  you  need,  "  to  take  forth  the  pre- 
cious from  the  vile ;"  what  fortitude,  to  breast  the  torrent  of  in- 
novations, and  to  encounter  a  foe  who  marches  under  a  banner  on 
which  are  inscribed,  "superior  light,  zeal,  and  liberahty!"  In 
former  ages,  bigotry,  "the  carcass  of  dead  piety," 

"  In  every  different  sect 't  was  known, 

It  made  the  cassock  and  the  cowl  its  own, 
Now  stalk'd  in  formal  cloak,  now  flutter'd  in  the  gown;" 

frowning  upon  rational  inquiry,  checking  all  attempts  at  reforma- 
tion, and  frequently  shedding  "the  blood  of  the  saints."  But 
now,  and  in  this  country,  where  civil  institutions  have  direct  ten- 
dency to  produce  a  proud  spirit  of  independence  in  men,  the  pub- 
lic temper  strongly  inclines  toward  a  point  the  very  opposite  of 
bigotry  in  religion.  Be  observant,  therefore,  of  the  character  of 
the  times.  "  Believe  not  every  spirit,  but  try  the  spirits  whether 
they  are  of  God ;  because  many  false  prophets  are  gone  out  into 
the  world."     (1  John,  iv.  1.) 

*  Review  of  Chapin's  Essay.     See  Liter,  and  Theol.  Review,  No.  viii. 


LECTUKEIV.  V 

QUALIFICATIONS    OF    THE    PASTORAL    OFFICE,    CONTINUED. 
GIFTS — PRAYER. 

Among  the  qualifications  for  the  gospel  ministry,  are  certain 
gifts,  -without  which  no  person  can  "  be  apt  to  teach."  These  en- 
dowments are  two^  and  usually  denominated, 

1.  The  Gift  of  Prayer— and 

2.  The  Gift  of  Preaching  the  Word., 

The  exercise  of  these  gifts,  it  will  be  perceived,  is  necessary,  to 
fulfil  the  duties  of  the  pastoral  office,  which  requires  instructions  to 
be  given,  by  the  ministers  of  the  Lord  Christ,  in  public  worship 
and  in  private  pastoral  visitations  to  individuals  and  to  families. 

Let  me  direct  your  attention,  in  the  first  place, 

First.  To  the  importajit  Gift  of  Prayer. 

I.  Prayer  is  an  essential  part  of  the  public  worship  of  God.  It  is 
that  principal  act,  by  which  the  Church  engages  in  direct  formal 
adoration  of  the  God  of  her  salvation,  avows  her  dependence  upon 
his  grace,  expresses  her  thankfulness  for  his  mercies  and  her  hope 
in  his  promises.  Accordingly  the  Church,  in  every  age  of  her 
past  existence,  has  offered  up  prayer  in  social  worship.  Under 
the  ancient  dispensation  of  grace,  the  house  of  God  on  earth  was 
"an  house  of  prayer,"  (Isaiah  Ivi.  7 ;)  and  when  tlic  new  dispensa- 
tion opened,  prayer  Avas  the  first  act  of  worship,  in  which  the 
apostles  and  primitive  Christians  were  employed.  Acts  i.  13,  14: 
"And  Avhcn  they  were  come  in  from  the  mount  called  Olivet, 
they  went  up  into  an  upper  room,  where  abode  botli  Peter,  and 
James,  and  John,  and  Antbew,  Philip  and  Thomas,  Bartliolomew 
and  Matthew,  James  the  son  of  Alplieusi,  and  Simon  Zelotes,  and 
Judas  the  brother  of  James.  These  all  continued  with  one  accord 
in  prayer  and  supplication,  with  the  Avomen,  and  Mary  the  mother 
of  Jesus,  and  with  his  brethren.!' 


68  Jr-astoral  Qualifications — Gifts.  [Lect.  IV. 

Prayer  is  a  duty,  wliicli  is  incumbent  on  Christian  pastors.  The 
apostles  requested  to  be  relieved  from  the  service  of  the  poor,  that 
they  might  "give  themselves  continually  to  prayer  and  to  the 
ministry  of  the  Word."  (Acts  vi.  4.)  This  duty  is  distinct  from 
ejaculatory,  and  from  stated  secret  and  family  prayer,  and  may 
therefore  be  denominated,  Public  Pastoral  Prayer. 

Prayer  by  the  pastor,  in  the  discharge  of  his  official  duty  in  the 
worshipping  assembly,  may  be  thus  defined :  It  is  the  offering  up 
to  God,  the  petitions  of  the  church  committed  to  his  episcopal  care,  "for 
things  agreeable  to  the  Divine  Will,  in  the  name  of  Christ,  by  the 
help  of  the  Holy  Spirit,  with  confession  of  sins  and  thankful  ac- 
knowledgment of  mercies." 

Such  prayer  is  distinguished  from  other  prayer,  not  by  any 
quality  which  renders  prayer  acceptable  to  God,  but  principally 
by  the  extended  interest  which  it  involves,  embracing  directly  the 
wants  and  desires  of  a  particular  church,  and  the  concerns  of  the 
Holy  Catholic  Church  in  this  world. 

1.  The  Christian  minister,  in  such  pubhc  addresses  to  God,  says 
Yitringa,  "is  the  representative  of  those  assembled  who  believe 
with  the  heart."  This  fact,  it  will  not  be  denied,  is  overlooked  by 
some  who  are  engaged  in  the  service  of  the  sanctuary.  Perceiv- 
ing before  them  an  assemblage  of  persons,  some  of  whom  they  well 
know  have  experienced  no  change  of  heart,  they,  in  the  confession 
of  sin,  describe  the  Church  as  being  still  in  an  unrenewed  and  un- 
sanctified  state.  Accordingly  in  prayer  they  express  themselves 
after  this  manner :  "  There  is  no  health  in  us — we  are  dead  in  tres- 
passes and  in  sins — we  daily  sin  with  a  high  hand  against  God' — 
we  are  children  of  wrath — we  love  the  world  more  than  God,"  etc. 
All  which  confessions  are  true  of  men  in  their  natural  state,  and 
are  descriptive  of  all  Christians,  before  they  repented  and  beheved 
the  gospel :  but  the  Church  is  "quickened  together  with  Christ" — 
she  believes,  loves  and  adores — ^the  Saviour  hath  put  a  portion 
"  of  his  own  comeliness  upon  her."  Her  public  prayers,  there- 
fore, while  they  express  her  miserable  condition  ly  nature,  her  im- 
perfections and  defections,  should  correspond  with  her  high  calling 
of  God,  and  be  so  framed,  that  every  one  redeemed  by  grace  may, 
witli  a  free  conscience  and  voice,  add  a  hearty  "  Amen !"  (1  Cor. 
xiv.  16.) 

2.  Pastoral  prayer,  equally  with  all  the  prayers  which  Chris- 

! 


Lect.  IV.]  Prayer.  69 

tians  offer  up,  must  be  addressed,  not  to  the  Virgin  Mary — not  to 
angels  nor  to  saints,  but  to  God  alone,  in  the  name  of  Jesus  Christ, 
the  only  Mediator  and  High  Priest  of  our  profession.  Luke  iv,  8 : 
"  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou 
serve."  Rev.  xix.  10  :  "  And  I  fell  at  his  feet  (the  angel's  feet)  to 
worship  hmi.  And  he  said  unto  me,  See  thou  do  it  not :  I  am  thy 
fellow-servant  and  of  thy  brethren,  that  have  the  testimony  of 
Jesus:  worship  God."  1  Tim.  ii.  5:  "For  there  is  one  God  and 
one  mediator  between  God  and  men — the  man  Christ  Jesus." 

Gentilism,  or  that  system  which  was  early  formed  in  opposition 
to  the  revealed  Word  and  worship  of  God,  admitted  the  existence 
of  a  Supreme  Intelligence,  but  erected  many  inferior  gods,  as  pow- 
erful agencies  to  operate  between  that  Supreme  Intelligence,  and 
man ;  and  these  gods  of  various  place  and  capacity,  it  converted 
into  mediators/  This  system  moulded  the  religion  of  ancient 
Chaldea,  Egypt,  India  and  Crete,  and  was  imported  into  Greece. 
It  constitutes  the  basis  of  the  philosophic  theology  of  Plato.  But 
Hoi}''  Scripture  reveals  one  only  living  and  true  God,  and  one  me- 
diator between  God  and  man. 

The  corrupt  Church  of  Rome,  you  know,  borrowing  much  of 
her  theology  and  ritual  worship  from  the  pagan  temples,  admits 
the  existence  of  various  mediators,  and  at  this  day  seems  to  exult 
in  the  mediatorial  office  of  Mary,  whom  she  adores  as  "  the  Queen 
of  Heaven."  With  a  view  to  reconcile  her  idolatries  "  with  the 
law  of  God's  house,  she  teaches  that  religious  worship  is  of  two 
kinds,  a  superior,  and  an  inferior,  worship,"  The  apostles  and 
primitive  Christians,  as  we  may  learn  from  the  Acts  and  the  Epis- 
tles, engaged  only  in  one  kind  of  religious  worship  :  and  the  "  an- 
cient Fathers,"  Cudworth  correctly  observes,  "made  no  such  dis- 
tinction of  religious  worship — into  Latreia,  as  peculiar  to  the  Su- 
preme God,  it  being  that  whereby  he  is  adored,  as  self-existent, 
omnipotent,  or  the  Creator  of  all — and  into  Doideia,  such  an  in- 
ferior religious  worship  as  is  connivable  to  creatures:  but  con- 
cluded of  religious  worship,  universally  and  without  distinction, 
that  the  due  object  of  it  all  was,  the  Creator  only,  and  not  any 
creature."     See  "  Intellectual  System,"  book  1,  chap.  iv. 

3.  Pastoral  prayer  must  be  audible,  and  expressed  in  a  language 
which  is  understood  by  the  people. 

Silent  prayer,  in  the  place  of  worship,  cannot  be  social  public 


to  Pastoral   Qualifications — Gifts.  [Lect.  IV. 

prayer.  With  a  view  to  defend  its  practice,  some  may  describe  it 
"  as  an  overshado-wing  of  their  spirits  by  the  Almighty,"  but  it  is 
secret  prayer,  and  belongs  to  the  closet.  The  Christian  may  with 
profit  engage  in  silent  prayer,  before  the  commencement  of  the 
public  worship  of  God ;  but  should  that  worship  be  begun,  when 
he  joins  himself  to  the  worshipping  assembly,  he  should  immedi- 
ately unite  in  this  holy  service.  Every  duty  has  its  proper  place 
and  time ;  and  he  who  wishes  to  engage  in  meditation  and  silent 
prayer  before  public  worship,  should  be  seated  in  the  place  of 
assembling  in  due  season. 

Against  the  doctrine  and  practice  of  the  Church  of  Eome,  we 
contend,  that  the  prayers  of  the  pastor  must  be  neither  muttered, 
as  her  priests  do,  at  the  sacrifice  of  the  Mass,  nor  be  offered  up  in 
Latin,  or  in  any  other  language  unintelligible  to  the  congregation. 
For,  though  such  prayer  be  spoken  by  one,  yet  it  is  an  act  of  social 
worship,  and  therefore  the  minds  and  hearts  of  all  who  worship 
God  should  be  engaged  in  it.  Adoration  of  Deity,  is  the  dxity  of 
every  individual  in  the  place  of  public  worship,  who  has  passed 
beyond  the  incapacities  of  childhood  :  now  such  adoration  implies, 
that  the  words  by  which  it  is  expressed  are  understood — ^for.  un- 
less they  be  understood,  how  shall  we  be  able  to  ascertain  that 
they  describe  our  wants  and  express  our  desires  and  requests  ? 
The  apostle  Paul,  in  1  Corinthians  xiv.  16,  teaches,  that  in  the 
Christian  congregations  prayers  and  the  giving  of  thanks  must  be 
so  conducted,  that  the  people — even  the  most  illiterate — ^may  say 
"  Amen."  "  Else,  when  thou  shalt  bless  with  the  spirit,  how  shall 
he  that  occupieth  the  room  of  the  unlearned  say  Amen,  at  thy 
giving  of  thanks,  seeing  he  understandeth  not  what  thou  sayest? 
For  thou  verily  givest  thanks  well,  but  the  other  is  not  edified." 
The  term  "  amen"  in  religious  worship  is  a  short  prayer,  and  its 
utterance  implies,  that  the  assent  of  the  worshipper  has  been  un- 
derstandingly  given  to  the  prayers  and  thanksgivings :  but  how 
can  that  short  prayer  be  made  to  apply,  either  to  the  silent  prayer 
of  another,  or  to  prayers  in  unintelligible  language  ? 

The  passage  just  referred  to,  as  well  as  every  part  of  the  New 
Testament  Scriptures,  shows  that  all  the  persons  in  public  worship 
did  not  attempt  to  pray  audibly  and  simultaneously  in  the  primitive 
churches.  God  is  the  author,  not  "  of  that  confusion  "  which  some- 
times has  been  seen  in  worshipping  assemblies,  but  requires  every 
thing  "to  be  done  decently  and  in  order." 


Lkct.  IV.]  Prayer  as  a  Grace  and  a  Gift.  71 

Every  part  of  public  worship  must  be  subservient  to  tbe  edify- 
ing of  the  body  of  Christ.  But  public  prayers,  which  are  unin- 
telligible through  the  use  of  a  foreign  language,  can  neither  ad- 
minister to  edification,  nor  call  the  affections  of  the  heart  into 
exercise.  The  Latin  service  of  Eome  should,  at  this  day,  form  no 
part  of  Christian  worship  in  any  place.  The  Hebrews,  under  the 
Mosaic  dispensation,  offered  up  their  prayers  in  a  known  tongue. 

The  Saviour,  in  social  prayer,  used  a  language  which  his  disci- 
ples and  the  Jews  around  him  well  understood. 

The  primitive  and  ancient  Christians  heard  the  Word  and 
united  in  prayer,  using  the  language  of  their  respective  countries. 
Origen  (Contra  Calsum,  1,  viii.)  says :  "  But  the  Grecian  Christians 
in  Greek,  the  Romans  in  Latin,  and  every  one  in  his  own  proper 
tongue,  prays  to  God  and  praises  him,  as  he  is  able."  Were  even 
the  ancient  liturgies,  when  these  compositions  came  into  ecclesias- 
tical use,  written  in  the  same  language  ?     Far  from  it. 

4.  Pastoral  prayer  must  be,  in  its  matter^  as  diversified  as  are  the 
wants  and  circumstances  of  a  Christian  congregation :  it  must  be 
intellectual^  and  calculated  to  actuate,  under  the  Divine  blessino-, 
the  graces,  in  the  hearts  of  the  pious ;  and  it  must  be  cotuistent 
with  and  hosed  upon,  the  promises  of  God,  contained  in  his  written 
Word, 

II.  Now,  for  the  performance  of  such  an  important  duty  as  the 
frequent  offering  up  of  public  prayer,  to  the  edification  of  the 
Church,  the  Evangelical  Pastor  must  be  well  qualified ;  and  such 
qualification  sustains  a  close  relation  to  two  things,  which  are  not 
always  united,  namely : 

1.  The  Grace  of  Prayer,  and 

2.  The  Gift  of  Prayer. 

It  has  been  said  by  some,  that  a  more  just  distinction  on  this 
subject  would  be,  the  taknt  of  elocution  in  prayer,  and  the  sinrit  of 
prayer.  It  is.  true,  that  the  spirit  of  prayer  is  a  special  gift  of  the 
Holy  Ghost :  but  we  believe  with  Dr.  Watts,  that  "  the  ordinary 
assistance  of  the  Spirit  of  Christ  is  required,  for  the  attainment  of 
that  skill  and  ability  to  pray,  which  is  called  the  gift  of  prayer. 

1.  By  the  grace  of  prayer,  is  to  be  understood  that  holy  habit 
wrought  in  Christians  on  their  conversion  to  God,  and  afterwards 
maintained  and  strengthened  in  them  by  the  Word  of  truth  and 


72  Pastoral  Qualifications — Gifts.  [Lect.  rv. 

tlie  Spirit  of  prayer  and  sanctification,  by  wliich  tliey  are  enabled 
to  offer  up  tlieir  requests  to  God,  and  to  wrestle  with  him  in  the 
exercise  of  the  graces  of  the  divine  life.  This  grace  of  prayer,  in 
order  to  distinguish  it  from  lip  service  or  mere  formality,  in  our 
addresses  at  the  Throne  of  Grace,  is  frequently  called  "the  spirit 
of  prayer."  It  may  exist  and  operate  powerfully  in  the  heart  of 
one  who  possesses  but  in  a  very  moderate  degree  the  gift  of  j^rayer. 
It  belongs  to  those  operations  of  the  Holy  Spirit  which,  in  the 
language  of  the  schools,  were  distinguished  by  the  terms  "gratia 
gratum  facien$y     (Matt.  xv.  28.) 

2.  By  the  gift  of  prayer  {gratia  gratis  data)  is  meant  the  ability 
to  offer  up  prayer  in  worshipping  assemblies  in  a  devotional  man- 
ner, and  to  the  edihcation  of  the  Church,  wiiliout  ivritteii  forms. 

Your  attention  must  be  limited  here  to  the  gift  of  prayer,  as  that 
is  the  talent  which  the  pastor  is  called  to  exercise,  in  the  public  ser- 
vice of  the  Church.  What  relates  to  prayer  as  a  pastoral  duty^ 
belongs  to  the  second  branch  of  Pastoral  Theology,  and  shall  here- 
after find  its  proper  place  in  these  lectures. 

But,  it  may  be  asked,  whence  arises  the  necessity  of  discussing 
at  all,  the  importance  of  the  gift  of  prayer  as  a  qualification  for  the 
gospel  ministry?  for,  in  public  prayer,  it  is  far  better  to  leave 
nothing  to  the  understanding  and  memory  of  the  pastor — let  him 
ase  written  forms  of  prayer,  well  digested,  and  containing  matter 
suited  to  that  solemn  and  interesting  part  of  divine  worship. 

It  is  most  true,  that  if  the  pastor  be  restricted  to  written  forms 
of  prayer  in  public  worship,  what  we  denominate  the  gift  of  prayer, 
cannot  with  propriety  be  enumerated  among  the  qualifications  for 
the  ministry  of  the  gospel :  nor  need  one  "who  desires  the  ofl&ce 
of  a  bishop  "  concern  himself  either  about  the  matter  or  order  of 
prayer,  nor  use  any  means  for  his  improvement  in  the  gift  of 
prayer.  All  his  attention  in  the  performance  of  this  pastoral  duty 
must  then  be  directed  to  the  art  of  reading  well  the  set  forms  of 
prayer  before  him. 

We  readily  concede,  that  forms  of  prayer,  which  accord  with 
the  doctrines  of  Scripture  and  express  the  desires  and  affections 
of  renewed  minds,  do  not  vitiate  the  worship  of  God,  and  may 
occasionally  be  profitably  used.  They  may  aid  "  babes  in  Christ," 
and  improve  the  phraseology  in  prayer  of  the  unlearned  and  the 
ignorant.     Pastors  may  recommend  the  use  of  wholesome  forms 


Lkct.  IV.]  Prayer — Liturgies.  73 

to  a  certain  class  of  young  converts,  whose  gift  in  j)rayer  is  slen- 
der, and  whose  knowledge  and  experience  in  the  Christian  life  are 
very  limited.  Accordingly,  our  Eeformed  Church,  which  is  a 
branch  of  the  great  Reformed  Church  in  Europe,  has  her  Liturgy^ 
in  which  are  forms  of  prayers  to  be  used,  when  circumstances  re- 
quire it,  by  ministers  and  by  Christian  people  in  their  closets  and 
their  families ;  and  also  in  worshipping  assemblies,  on  occasion  of 
the  administration  of  holy  baptism  and  the  Lord's  Supper.  But 
her  liturgy,  with  its  prayers,  is  not  designed  to  hind  the  conscience, 
and  to  create  the  disuse  of  the  gift  of  prayer.  No,  indeed ;  the 
Holy  Scripture  alone  is  "  the  law  of  Grod's  house."  "  Neither," 
says  our  Confession  of  Faith,  Art.  vii.,  "may  we  compare  the 
writings  of  man,  though  ever  so  holy,  with  these  Divine  Scrip- 
tures, nor  ought  we  to  compare  custom,  or  the  great  multitude,  or 
antiquity,  or  succession  of  times,  or  persons,  or  councils,  decrees  or 
statutes,  with  the  truth  of  God ;  for  the  truth  is  above  all." 

III.  But  where,  in  Holy  Scripture,  is  the  divine  laiu,  requiring 
that  written  forms  of  prayer  alone  should  be  used,  either  in  public 
or  private  worship  ?  No  such  law  is  to  be  found  in  the  sacred 
pages  of  the  Bible.  The  only  passage  containing  any  appearance 
of  a  divine  injunction  to  that  effect,  which  the  friends  of  written 
forms  have  produced,  is  Matt.  vi.  9 :  "  After  this  manner,  there- 
fore, pray  ye,  Our  Father  which  art  in  heaven,  hallowed,"  etc. 

But  we  remark  on  this  passage — 

1.  That  the  Lord's  Prayer,  as  it  is  usually  called,  was  composed 
and  given  out  by  the  "Master  of  assemblies,"  that  Christians 
"might  have  a  Summary  Symbol  of  all  the  excellent  things  they 
were  to  ask  of  God  in  his  name ;  a  model  by  which  they  might 
square  their  desires  and  petitions."  Hence,  it  was  not  delivered 
in  the  same  words  by  the  several  evangelists.  Augustine  says  : 
"  Christ  gave  it  as  a  model,  or  rather  a  form,  teaching  his  disciples 
what  things  they  should  pray  for— and  understands  it  to  be 
meant  chiefly  as  a  directory  for  secret  and  mental  prayer,  where 
words  are  not  necessary."— See  Grotius,  Com.  on  Matt.  vi.  9. 

2.  If  the  passage,  Matthew  vi.  9,  proves  any  thing  more  than 
that  the  Lord's  Prayer  may  be  used,  and  that  it  is  a  model,  then  it 
proves  too  much  for  our  adversaries,  and  prohibits  the  use  of  any 
other  form  of  prayer!     Our  Lord  gave  no   other  form,  and  he 


74  Pastoral  Qualifications — Oifts.  [Lkct.  IV. 

gave  this  one  form  to  exhibit  the  manner;  and  if  the  word  "man- 
ner "  express  the^bligation  to  use  the  words  themselves,  then  the 
form  alone  must  be  invariably  used,  for  there  is  no  other  which 
sustains  the  character  of  a  Divine  Rule  or  Law :  but  this  would 
exclude  the  greater  part  of  the  Latin  service,  of  the  Book  of 
Common  Prayer,  and  other  human  comjDositions  of  this  kind, 
from  use. 

3.  But  the  apostles  and  primitive  Christians  well  understood 
those  words  of  their  Saviour ;  hence,  nothing  is  recorded  of  the 
use  of  the  Lord's  Prayer  by  them  in  the  Acts  or  in  the  Epistles 
to  the  Churches:  and  hence  also,  these  inspired  men  prescribed 
no  written  forms  of  prayer  for  public  use.  "There  can  be  little, 
if  any,  doubt,"  says  Palmer ^^  "that  Christian  liturgies  ivere  not 
at  first  committed  to  icriting^  but  preserved  by  memory  and  prac- 
tice." The  apostles,  then,  did  not  compose  any  liturgy  for  di- 
vine service ;  the  primitive  Christians  had  no  such  formulary  in 
their  worshipping  assemblies.  "It  seems,"  says  the  same  writer, 
"  to  have  been  often  assumed  by  the  learned,  that  there  was  ori- 
ginally some  one  apostolic  form  of  liturgy  in  the  Christian 
Churct,  to  which  all  the  monuments  of  ancient  liturgies,  and 
the  notices  of  which  the  Fathers  supply,  might  be  reduced! 
Were  this  hypothesis  supported  by  facts,  it  would  be  very  val- 
uable. But  the  truth  is,  there  are  several  different  forms  of  lit- 
urgies now  in  existence,  which,  as  far  as  we  can  perceive,  have 
been  different  from  each  other  from  the  most  remote  period.''''  It  is 
easy  to  imagine  that  there  was  an  apostolic  form  of  liturgy,  and 
by  a  little  additional  effort  of  the  imagination,  to  insinuate  that  the 
apostles  and  presbyters  delivered  their  prayers  invariably  in  the 
same  words  in  consecutive  sentences,  so  that  their  prayers  were 
easily  retained  in  the  memories  of  the  Christian  people!  But, 
unhappily  for  the  cause  of  ritualists,  proofs  in  confirmation  of 
such  imaginings  are  wanting  in  Scripture  and  antiquity. 

4.  The  Lord's  Prayer  may  be,  in  its  form,  recommended  to  the 
use  both  of  Christian  pastors  and  people,  on  account  of  its  excel- 
lency ;  but  it  ought  not  to  be  used  in  worshipping  assemblies,  save 
as  a  part  of  some  prayer  better  adapted  to  the  broad  light  and  rich 
grace  of  the  New  Testament  dispensation. 

*  Palmer's  Origines  Liturgicai — Introduction- 


Lect.  IV.]  Prayer — Liturgies.  75 

In  the  Lord's  Prayer,  though  the  kingdom  of  the  Messiah  be 
referred  to  preeminently,  in  its  full  development  and  glory,  yet 
we  are  not  taught  to  ask  in  the  name  of  Jesus  Christ,  "  crucified 
for  our  offenses,  and  raised  from  the  dead  for  our  justification." 
The  reason  of  this  doubtless  is,  that  the  atonement  had  not  yet 
been  made  by  the  Saviour  incarnate,  and  therefore  certain  facts  in 
relation  to  that  mysterious  work  were  not  to  be  clearly  unfolded 
to  the  disciples  at  that  time.  Accordingly,  our  Lord  said,  (John 
xvi.,)  "Hitherto  ye  have  asked  nothing  in  my  name,"  as  the  Son 
of  "God,  manifest  in  the  flesh.  But  at  that  day,"  when  I  have 
been  delivered  up,  when,  after  my  resurrection,  I  shall  have  de- 
parted from  you  in  body,  "ye  shall  ask  in  my  name."  That  day 
has  long  since  come ;  and  therefore  the  Lord's  Prayer,  when  used 
as  the  only  prayer  of  tlje  Christian  Church  in  worship,  would 
neither  correspond  with  her  knowledge  of  divine  truth,  nor  fulfil 
her  duty.  The  old  economy  was  still  in  force  when  that  prayer 
was  spoken  by  the  Saviour;  hence  some  expositors  have  consid- 
ered it  as  falling  under  that  dispensation.  Be  this,  however,  as  it 
may,  the  facts  just  stated  should  prevent  the  frequent  repetition 
of  that  prayer  at  one  time,  by  one  assembly,  in  worship.  The 
Master  expressly  cautioned  his  disciples  against  "  vain  repetitions 
in  prayer."  This  the  heathens*  practised,  and  the  Church  of 
Rome  has  in  this  superstition  and  error  imitated  them,  regardless 
of  the  Saviour's  injunction.  In  her  form  of  the  "Rosary,"  she 
requires  that  her  penitents  shall  repeat  the  Lord's  Prayer  fifteen 
times,  and  in  that  of  the  "Crown"  seven  times;  each  form  of 
prayer  idolatrously  decked  with  numerous  "  ave  Maria's."  Truly 
when  "the  beast,"  maddened  through  power,  slung  around  her 
tail,  reason,  scripture,  and  common  sense,  were  carried  away  in 
its  sweeping  process. 

Certain  it  is,  in  the  early  Christian  churches,  pastors  and  people 
did  not  use  the  Lord's  Prayer  in  that  manner,  which  in  subsequent 
ages  ecclesiastical  custom  seemed  to  authorize. 


*  Even  the  AInhometans  indulge  in  these  vain  repetitions.  Harmar,  vol.  I.  Obser- 
vation 3,  gives  us  the  beginning  of  one  of  their  prayers,  thus :  "0  God!  O  God! 
0  God  I  0  God  I  0  Lord  1  O  Lord !  O  Lord  1  0  Lord !  0  thou  living  1 
O  thou  immortal!  0  thou  living!  0  thou  immortal!  0  thou  living!  0  thou 
immortal!  0  thou  living!  0  thou  immortal!  0  creator  of  the  heaven  and  the 
earth !  0  creator  of  the  heaven  1 "  etc. 


76  Pastoral  Qualifications — Oifts,  [Lect.  iv 

The  primitive  believers  regarded  it  as  a  prayer  adapted  to  the 
lips  of  those  who  were  conscious  that  they  were  under  the  influ- 
ence "  of  that  charity  which  is  the  bond  of  perfectness."  Hence 
they  called  it,  emphatically,  "the  prayer  of  the  faithful."  Some 
say  that  the  early  Christians  used  the  Lord's  Prayer  at  the  conse- 
cration of  the  Eucharist ;  others  deny  it ;  but  this  circumstance, 
if  true,  would  go  to  confirm  the  facts  just  stated.  Strange  it 
must  be  to  every  thinking  mind,  that  while  the  frequent  celebra- 
tion of  the  Holy  Supper  is  recorded  in  the  Acts  of  the  Apostles, 
and  referred  to  in  the  Epistles,  not  a  hint  is  given  of  the  use  of 
the  Lord's  Prayer  on  those  solemn  occasions. 

5.  But,  if  it  be  admitted  that  in  Matthew  vi.  a  form  was  pre- 
scribed by  the  Saviour,  we  may  still  ask,  what  authority  does  that 
circumstance  give  to  others  to  compose  forms  of  prayer,  which 
shall  bind  the  consciences  of  Christians  ?  He  was  invested  with 
supreme  authority,  and  guided  by  unerring  wisdom.  Are  they 
thus  endowed  ? 

There  is,  then,  no  express  divine  law  binding  pastors  and  their 
congregations  to  pray  hy  written  forms.  There  was  no  such  law 
enacted  under  the  ancient  dispensation,  as  the  Scriptures  plainly 
show ;  yet,  at  that  period,  the  liberty  of  God's  people  was  in  many 
respects  "  bondage,"  in  comparison  of  that  freedom  which  is  one 
of  the  glorious  privileges  and  rich  blessings  of  the  New  Testament 
Church. 

lY.  An  attempt  however  has  been  made,  to  maintain  the  use 
of  written  forms  exclusively  in  the  public  worship  of  God,  by  an 
argument  drawn  from  the  practice  of  our  Lord  Jesus  Christ  during 
his  abode  with  men.  Accordingly,  it  has  been  said  that  in  the 
ancient  synagogue  worship  the  Jews  u.sed  written  forms  of  prayer; 
that  our  Saviour  did  not  condemn  the  use  of  those  forms  while  he 
was  upon  earth,  but  that  he  united  with  the  Jews  in  that  very 
worship  in  which  those  forms  were  used. 

I  must  preface  my  reply  to  this  argument,  by  reminding  you 
that  we  do  not  teach  that  the  use  of  written  forms,  or  a  liturgy, 
is  inconsistent  with  the  pure  and  spiritual  worship  of  God ;  for 
such  is  not  our  doctrine.  We  believe  that  God  is  worshipped  "  in 
spirit  and  in  truth,"  by  those  persons  who  exercise  the  grace  of 
prayer,  whether  they  use  a  written  form  or  not.     Many  a  pious 


Lect.  IV.]  Prayer — Liturgies.  'J'J 

heart,  with  a  written  form  of  prayer  before  it,  has  so  supplicated 
the  Divine  mercy  in  the  name  of  Jesus,  as  "to  have  power  with 
God  and  prevail "  in  his  suit.  Christians  and  young  converts,  as 
we  have  before  remarked,  may,  in  consequence  of  their  defect  in 
the  gift  of  prayer,  derive  aid  and  benefit  from  prayer-books.  In 
such  books  they  will  find  their  state  better  described,  their  trou 
bles,  wants  and  desires  better  expressed,  than  can  be  done  by 
words  of  their  own  selection,  and  sentences  of  their  own  hasty 
composition.  Nor  can  it  with  truth  be  said,  that  a  prescribed 
form  of  prayer  "  quenches  the  Spirit,"  if  it  be  found  useful  in  lib- 
erating the  mind  from  perplexity,  in  choosing  and  arranging  terms 
for  the  expression  of  thought,  and  operate  to  excite  the  religious 
affections. 

Here  let  it  be  added,  that  in  those  past  ages  in  which  emperors, 
kings,  and  their  courtiers  embraced  the  Christian  faith,  vast  mul- 
titudes of  their  subjects,  most  of  whom  were  illiterate,  imitating 
the  conduct  of  their  princes,  rushed  into  the  Church  and  were 
unwisely  received  and  baptized.  Now,  not  to  leave  this  baptized 
multitude,  who  were  unable  to  read,  wholly  without  instruction  and 
worship,  persons  ill-qualified  were  in  great  number  invested  with 
the  ofiice  of  priests  and  pastors ;  but  the  gifts  of  these  teachers 
were  so  small^  that  edification  in  public  jDrayer  could  not  be  ex- 
pected from  them.  In  such  cases,  then,  their  slender  abilities  were 
doubtless  aided  in  religious  service  by  the  use  of  a  liturgy. 

The  Church  now  offers  certain  forms  of  prayer,  to  be  used  in 
social  worship,  (for  the  Confessions  and  Forms  of  the  Evangelical 
churches  have  proved  to  be  more  faithful  than  their  ministry,) 
with  a  view  to  secure  the  avowal  of  sound  doctrine  and  proper 
sentiments  of  the  heart,  in  connection  with  the  observance  of  the 
holy  sacraments. 

But  while  all  these  concessions  are  cheerfully  made,  it  is  never- 
theless true,  that  there  is  no  divine  law  binding  the  Church  to  the 
stated  use  of  prescribed  forms  of  prayers;  and  that  the  public 
worship  of  God,  conducted  by  qualified  ministers  of  his  Word,  is 
better  without  written  forms. 

1.  The  Spirit  of  God,  speaking  by  Moses  and  the  prophets,  did 
not  prescribe  the  liturgies  of  the  synagogue.  Indeed,  it  is  to  be 
doubted  that  synagogue  worship  existed  at  any  time  during  the 
period  of  ancient  inspirations.     Whence,  then,  were  these  syna- 


78  Pastoral   Qualifications — G'ifts.  [Lect.  IV. 

gogue  prayers  derived?  They  were  human,  uninspired  composi- 
tions.* A  few  men  composed  them  at  different  times.  And  have 
not  ministers  of  the  Word  the  like  liberty  now,  to  compose  prayers 
on  occasion  of  public  worship,  and  to  vary  their  compositions  as 
the  spirit  of  religion  and  the  wants  and  circumstances  of  a  Chris- 
tian congregation  demand?  Where,  in  Holy  Scripture,  is  any  one 
man,  however  exalted  in  the  hierarchy,  or  any  class  of  men,  how- 
ever gifted,  invested  with  power  to  manufacture  prayers  which 
shall  invariably  be  offered  up  by  the  whole  Church  in  worship? 
The  apostle  Paul  was  directed  by  the  Holy  Spirit  to  say  to  Chris- 
tians, "Stand  fast,  brethren,  in  the  liberty  wherewith  Christ  hath 
made  you  free,  and  be  not  entangled  again  with  the  yoke  of 
bondage."     (Gal.  v.  1.) 

2.  So  far  as  the  argument  stated  may  be  thought  to  derive  any 
force  from  Avhat  our  Saviour  did  in  the  days  of  his  ministrations 
on  earth,  Dean  Prideaux  himself,  who  urges  it,  has  given  a  siif- 
ficient  answer.  He  saj's,  "that  our  Lord  was  contented  to  join 
with  the  public  in  the  meanest  forms  of  public  worship,  rather 
than  separate  from  it."  Now,  "  the  like  mind  shoulcj  be  in  us." 
Were  we  placed  in  situations  in  which  the  regular  worship  of  the 
living  God  was  conducted  by  written  forms  of  prayer,  which  do 
not  corrupt  the  Word,  we  should  join  in  it,  instead  of  separating 
ourselves  from  it.  Such  worship  is  inexpressibly  better  than  no 
worship  at  all :  it  has  all  the  essential  attributes  of  true  Christian 
worship,  if  the  hearts  of  those  who  engage  in  it  be  well  affected 
towards  God. 

3.  Besides,  our  Saviour  was  not  the  regular  minister  of  any 
synagogue;  and  the  time  for  the  introduction  of  another  and 
purer  mode  of  worship,  under  a  new  dispensation  of  grace,  had 
not  yet  come. 

4.  But  when  that  new  disj)ensation  actually  opened  with  the 
ministry  of  the  inspired  apostles,  did  these  apostles  set  them- 
selves to  compose  forms  of  prayer  for  the  use  of  Christian  churches, 


*  "With  respect  to  the  Old  Testament  Church,  -we  know  of  no  evidence  that  they 
had  any  forms  which  could,  with  propi-iety,  be  called  a  liturgy." 

"  The  Old  Testament  Scriptures  do  not  give  the  least  hint  of  tlie  existence  of  such 
forms  of  prayer  for  the  synagogue  worship.  Philo  and  Josephus  are  perfectly 
silent  respecting  such  forms." — Repertory,  vol.  xi.,  No.  2. 


Lect.  IV.]  Prayer — Liturgies.  79 

so  as  to  maintain  in  the  duty  of  public  prayer  a  resemblance  of 
the  synagogue  worship;  or,  so  as  to  secure  uniformity  in  wor- 
ship ?  Nothing  of  this  kind  was  done,  and  nothing  of  this  kind 
is  to  be  seen  in  their  writings.  In  their  Epistles  we  read  of  a 
"form  of  doctrine,"  referring  hereby  to  a  system  or  sketch  of  di- 
vine truth ;  but  where  do  they  direct  the  attention  to  a  set  form 
of  jDrayers  ?  Such  a  form  did  not  occupy  Paul's  thoughts,  when 
he  said  to  believers  in  Ephesus,  (not,  as  some  diocesan  bishops 
have  done,  Use  your  prayer-books,  but)  "  Pray  ye  with  all  prayer 
and  supplication  in  the  Spirit,  watching  thereunto  with  all  perse- 
verance."    (Ephes.  vi.) 

5.  Our  Lord  could  not  have  heard  the  synagogue  prayers  trans- 
mitted to  us  read  in  worship  ;  for,  while  many  of  the  learned  pro- 
nounce the  eighteen  synagogue  prayers  to  be  forgeries,  we  know 
that  some  of  them  were  composed  after  the  destruction  of  Jeru- 
salem and  the  wide  dispersion  of  the  Jews.  The  Saviour  con- 
demned the  Jewish  leaders  in  religion  for  "making  long  prayers," 
probably  referring,  in  part,  to  the  synagogue  prayers,  which  were 
very  long,  and  which  Prideaux  describes  as  "very  jejune  and 
empty  forms." 

V.  But,  in  the  absence  of  all  divine  law  requiring  Christian 
churches  to  worship  God  in  the  use  of  written  forms  of  prayer, 
the  friends  of  such  forms  argue  "  that  it  is  highly  expedient  to  use 
thepi  in  public  worship." 

Before  a  reply  be  made  to  arguments  of  this  kind,  I  must  re- 
mark, that  if  the  use  of  written  forms  of  prayer  in  the  stated  wor- 
ship of  God,  is  to  rest  on  the  ground  of  expediency^  then  let  not 
any  book  of  common  prayer  be  thrust  upon  us  under  the  show  of 
divine  authority,  and  as  if  it  formed  a  part  of  God's  own  Word; 
then^lcX  us  not  be  told  that  efforts  to  evangelize  the  heathen,  by 
means  of  the  gospel  and  its  ministry,  must  not  be  made,  unless  the 
"Book  of  Common  Prayer"  used' in  the  Church  of  England  ac- 
company the  precious  Bible.  This  requisition  obviously  dero- 
gates from  the  proper  character  of  the  written  Word  of  God,  and 
reflects  upon  the  office  and  power  of  the  Spirit  of  truth  and  of 
sup])lieation.  The  apostles  and  primitive  Christians  knew  noth- 
ing of  such  a  union  of  human  inventions  with  the  sacred  oracles, 
in  their  attempts  at  making  converts  to  the  Christian  faith.     They 


80  Pastoral  Qualifications — Gifts.  [Lect.  IV. 

went  abroad,  " preaching  tlie  Word;"  bnt  where  do  we  read  that 
they  carried  with  them  books  of  common  prayer,  for  use  in  public 
worship  ?  Printing  j)resses,  with  their  mighty  power,  had  no  ex- 
istence in  those  days ;  converts  were  multiplied  every  where :  by 
what  means  were  they  to  be  supplied  with  prayer-books  ? 

But,  it  may  be  said,  liturgies  were  early  composed  and  used  in 
the  Christian  churches ;  there  were  compositions  of  this  kind 
bearing  the  imposing  names  of  the  Apostles  and  Evangelists ;  as, 
the  Liturgy  of  Matthew,  the  Liturgy  of  Peter,  and  those  of  James 
and  Mark. 

In  relation  to  these  works,  it  will  be  sufficient  for  my  purpose, 
in  this  place,  to  give  you  the  remarks  of  a  distinguished  Episco- 
palian: "Two  books,"  he  writes,  "are  still  remaining,  under  the 
name  of  Matthew,  viz :  a  liturgy  pretended  to  have  been  composed 
by  him,  and  a  discourse  concerning  the  nativity  of  the  blessed 
Virgin ;  but  both  rejected  by  learned  men,  as  works  of  some  im- 
postor, many  ages  after  the  death  of  that  holy  apostle. 

"  As  for  the  liturgies  ascribed  in  like  manner  to  some  others 
of  the  apostles,  viz :  St.  Peter,  St.  Mark,  and  St.  James,  there 
is  not,  I  suppose,  any  learned  man  at  this  day  who  believes  them 
to  have  been  written  by  those  holy  men,  and  set  forth  in  the  man- 
ner that  they  are  now  published." — See  the  Apostolic  Fathers,  by 
William,  Archbishop  of  Canterbury.  Baronius  even  does  not 
ascribe  those  liturgies  to  the  apostles  and  evangelists;  and  "there 
are  things  in  them,"  says  Dr.  Owen,  "  not  dreamt  of  in  the  days 
of  the  apostles."  "With  regard  to  the  liturgies  attributed  to 
Chrysostom  and  Basil,"  says  Bishop  White,  an  English  prelate 
who  lived  under  the  reigns  of  James  I.  and  Charles  I.,  "the  litur- 
gies fathered  upon  St.  Basil  and  St.  Chrysostom  have  a  known 
mother,  to  wit,  the  Roman  Church ;  but  there  is  (Ijesides  many 
other  just  exceptions)  so  great  dissimilitude  between  the  supposed 
fathers  of  the  children,  that  the}'"  rather  argue  the  dishonest  deal- 
ings of  their  mother,  than  serve  as  lawful  witnesses  of  that  which 
the  adversary  intended  to  prove  by  them." — Tracts  against  Fisher 
the  Jesuit,  p.  277. 

Several  writers  have  attempted  to  trace  the  rise  of  liturgies  in 
the  Christian  churches  of  olden  times.  Evidently  they  had  slen- 
der beginnings,  and  originated  partly  in  the  help  which  pastors 
sought  to  obtain  for  themselves  by  writing  out  the  prayers  they 


Lect.  IV.]  Prayer — Liturgies.  81 

would,  offer  up  in  worship,  and  to  afford  to  converts,  who  were  ill- 
educated  in  religion  and  little  versed  in  the  phraseology  or  "  whole- 
some words  "  expressive  of  gospel  truths — and  partly  in  the  desire 
of  preachers  to  render  the  Christian  religion  less  offensive  and 
more  popular,  by  imitating  the  religious  rites  of  the  Jews  and 
Gentiles.  From  this  disposition  to  bring  their  system  of  doctrine 
and  worship  more  into  harmony  with  the  prevailing  sentiments 
and  customs  of  the  age,  sprang  nearly  all  the  corruptions  which 
soon  infected  the  Christian  Church.  The  Jews  evinced  a  growing 
attachment  to  forms,  just  in  proportion  as  they  lost  the  spirit  of 
true  religion ;  and  the  Grentiles,  in  their  splendid  religious  estab- 
lishments at  Kome,  Alexandria,  and  other  great  cities,  had  a  solemn 
form  for  every  public  action,  in  worshipping  their  gods.  Could 
the  ministers  of  the  Christian  faith,  inspired  by  unhallowed  ambi- 
tion, leave  their  worshipping  assemblies  long  without  liturgies  and 
imposing  ceremonies  ? 

Accordingly,  as  one  remarks,  liturgies  owe  their  origin,  not  to 
the  apostles,  not  to  any  Councils  General  or  Provincial,  but  to  the 
choice  and  determination  of  individuals  in  the  gospel  service: 
one  person  composed  one  form,  another  person  composed  another, 
a  third  made  additions  to  these ;  presently  some  of  the  fathers  col- 
lected these  forms,  (for  no  early  liturgy  was  completed,)  added 
what  they  considered  to  be  improvements,  and  so  commended  them 
to  the  use  of  their  own  churches.  Hence  the  liturgies  were  as 
many  and  various  as  the  great  Episcopal  churches  of  those  days. 
In  the  beginning  of  the  fifth  century  they  began  to  take  order 
about  the  use  of  liturgies.  Henceforward  darkness  overspread 
the  Christian  world ;  the  top  stone  of  the  hierarchy  was  laid  in 
the  supremacy  of  the  Bishop  of  Eome,  and  the  mystery  of  iniquity 
was  fully  developed.  Kitualism  triumphed  over  the  power  of  di- 
vine truth,  and  the  spirituality  of  divine  worship.  The  Bible, 
excepting  in  small,  disconnected  portions  of  it,  was  unknown  and 
unread;  and  liturgical  service  at  length  resulted  in  the  Koman 
Mass.  Even  in  the  seventh  century,  "the  first  form,  which  as- 
sumed the  character  of  a  lihellus  officialise  was  not  a  complete 
liturgy." 

The  antiquity  of  liturgies,  then,  ought  not  to  restrain  us  from 
the  free  exercise  of  the  gift  of  prayer  in  public  worship :  for  we 
have  seen  that  the  apostles  and  presbyters  used  no  liturgies ;  on 
6 


82  Pastoral   Qualifications — Gifts.  [Lsct.  rV- 

the  contrary,  they  directed  the  ministers  of  our  religion  to  "  covet 
the  best  gifts,"  and  bring  their  gifts  in  public  praying  and  preach- 
ing to  the  service  of  their  Divine  Master. 

Nor  ought  we  to  be  influenced  by  the  suggestion,  "that  liturgies 
serve  to  promote  and  secure  uniformity  in  the  worship  of  God." 
For  uniformity,  such  as  God  requires  in  the  churches  of  the  saints, 
is  sufficiently  secured,  as  we  may  ascertain  by  attending  divine 
worship  in  various  places,  without  the  use  of  written  forms  of 
prayer.  Were  the  apostles  regardless  of  the  unity  of  the  Church  ? 
Had  they  no  concern  for  a  proper  uniformity  in  worship  ?  Yet 
they  prescribed  no  liturgy,  and  the  prayers  on  record,  which 
dropped  from  their  own  lips,  seem  not  to  have  been  the  repetition 
of  any  form. 

VI.  In  favor  of  the  expediency  of  using  written  forms  of 
prayer,  well  digested,  and  approved  by  the  Popes,  Queen  Eliza- 
beth and  others,  who  exercised  usurped  authority  in  the  Church, 
it  has  been  said,  "  Who  wants  the  crude  and  indigested  thoughts 
of  another  thrown  out  in  such  a  solemn  exercise  as  prayer  in 
public  worship?" 

An  answer  to  this  misrepresentation  of  what  is  done  and  heard 
in  numerous  worshipping  assemblies  of  Christians,  may  be  thus 
given : 

1.  It  must  be  first  proved  that  all  prayers,  without  written 
forms,  are  made  up  "of  crude  and  indigested  thoughts — of  inap- 
propriate petitions,  and  expressed  in  unedifying  language."  For 
that  endowment  denominated  "the  gift  of  prayer" — a  gift  enu- 
merated among  the  qualifications  for  the  gospel  ministry — ^presup- 
poses and  secures  that  very  talent  which  sets  aside  the  objection 
just  stated. 

2.  The  Church  must  guard  against  the  evil  of  unedifying  pas- 
toral prayer,  "by  laying  hands  suddenly  on  no  man."  She  must 
see  to  it,  that  those  persons  whom  she  calls  to  the  ministry  of  our 
Lord  Jesus  Christ  be  furnished  with  gifts  which  shall  render  them 
"apt  to  teach,"  and  skilful  in  framing  addresses  to  God,  in  the 
behalf  of  Christians  engaged  in  the  duty  of  public  worship. 

3.  Accordingly,  in  churches  well  governed,  that  evil  is  guarded 
against.  Christian  congregations  have  those  "to  watch  for  their 
souls,"  who  oficr  up  every  Sabbath  suitable  and  edifying  prayers. 


Lect.  IV.]  Prayer — Extemporaneous.  83 

So  true  is  this,  that  it  is  rare  to  hear  any  complaints  among  the 
people,  of  defects  in  this  branch  of  social  worship.  On  the  con- 
trary, many  churches  having  good  forms  of  prayer,  and  compre- 
hending a  great  number  of  intelligent  and  pious  members,  prefer 
free  or  extemporaneous  prayer. 

Surely  the  apostles  did  not  think  that  those  who  were  called  of 
God  to  the  saci'ed  ministry  would  be  unable  to  pray  and  to  ad- 
minister the  ordinances  in  an  edifying  manner;  otherwise  they 
would  have  made  provision  for  this  serious  defect.  But  Christ 
lives  to  give  good  gifts  to  his  servants ;  they  have  ability  to  offer 
up  prayer,  and  are  not  dependent  on  liturgies  for  the  faithful  exe- 
cution of  their'  ofiice. 

4.  If  a  pastor  be  able  and  faithful,  his  thoughts  in  prayer,  though 
they  do  not  run  invariably  into  one  order,  cannot  "be  indigested 
and  crude."  His  business  is  prayer ;  and  the  same  application  of 
the  mind  which  enables  him  to  preach  so  as  to  edify,  will  qualify 
him,  through  the  aid  of  the  Holy  Spirit,  to  pray  so  as  not  to  dis- 
turb the  devotions  and  lacerate  the  religious  sensibilities  of  others. 

VII.  But  it  has  been  further  objected  against  the  practice  of 
extemporaneous  prayer  in  public  worship,  that  if  we  do  not  know 
beforehand  what  the  prayer  is  to  be,  how  shall  we  be  prepared  to 
say  "  Amen"  to  the  petitions  which  may  be  offered? 

This  objection  obviously  has  little  weight :  for  there  is  abun- 
dant security  in  the  piety  and  talents  of  a  good  pastor,  that  he 
will  pray  aright  and  in  an  edifying  manner.  If  he  cannot  be 
trusted  to  pray  with  his  flock,  he  ought  not  to  be  intrusted  with 
the  embassy  of  Christ  to  sinners,  nor  be  empowered  to  administer 
the  holy  sacraments  to  believers. 

As  a  man,  in  the  exercise  of  his  judgment,  may  assent  to  a 
truth  delivered  in  a  sermon  not  before  read  by  him,  so  he  may 
with  his  heart,  tacitly  or  by  an  "Amen,"  join  in  any  holy  desire 
expressed  by  another  in  prayer,  though  the  words  of  that  prayer, 
and  the  order  of  its  petitions  and  thanksgivings,  had  not  been 
placed  before  him  for  his  examination  and  approval. 

But  if  a  pastor,  through  ignorance  or  fanatical  imprudence, 
utters  any  sentiment  in  prayer,  in  which  the  pious  cannot  heartily 
join,  they  are  not  bound  to  say  "Amen"  to  it.  Ignorance  and 
imprudence  are  dis(iualifications  for  the  pastoral  ofiice. 


84  l-'astoral  Qualifications — Oifts.  [Lect.  IV. 

YIII.  I  shall  conclude  this  lecture  with  the  arguments  which  sup- 
port the  exercise,  by  the  pastor,  of  his  gift  of  prayer  in  the  divine 
service,  and  the  duty  of  extemporaneous  prayer,  or  prayer  offered 
up  without  written  forms — and  with  some  practical  reflections. 

1.  The  people  of  God,  under  the  ancient  dispensation  of  grace, 
as  we  may  learn  from  the  book  of  Psalms  and  the  other  sacred 
records,  were  not  restricted  to  any  particular  forms  of  prayer ; 
and  especially  under  the  present  more  spiritual  dispensation  of  the 
great  Abrahamic  Covenant,  the  Holy  Spirit  has  prescribed  no  set 
forms.  The  apostles  and  primitive  Christians  used  no  written 
forms :  some  of  their  prayers  and  acts  are  inconsistent  with  the 
use  of  a  liturgy.  Such  forms,  as  a  substitute  for  the  exercise  of 
the  gift  of  prayer  by  the  pastors  of  the  churches,  were  unknown 
in  the  first  centuries.  "  In  the  Epistles  of  the  Church  at  Smyrna, 
about  the  time  of  Polycarp's  martyrdom,  and  of  the  churches  of 
Vienne  and  Lyons,  preserved  by  Eusebius,  there  are  not  the  least 
intimations  of  such  forms  of  service.  In  the  Epistles  of  Clemens, 
Bishop  of  Eome,  to  the  church  of  Corinth,  the  same  silence  is 
observed  respecting  liturgies.  In  the  Epistles  of  Ignatius,  in  the 
writings  of  Justin  Martyr,  TertuUian,  Origen,  and  Cyprian,  the 
like  silence  prevails.  Toward  the  end  of  the  third  century,  in  the 
writings  of  one  or  two,  intimations  are  given  of  some  particular 
prayers  in  some  churches."  (Orig.  tom.  II.)  Justin  Martyr,  in 
speaking  of  the  worship  of  God  when  Christians  were  assembled 
together,  says,  "  that  the  president  or  officiating  minister  offers  up 
prayers  and  thanksgiving,  according  to  his  ability,"  or  gift  of 
prayer ;  an  expression,  as  Dr.  Dick  remarks,  "  which  would  have 
been  unmeaning  if  he  read  prayers  from  a  book,  as  in  this  case 
no  mental  ability  is  required,  and  it  is  necessary  to  use  only  the 
eyes  and  the  voice." 

TertuUian,  who  lived  in  the  second  century,  says,  "Looking 
towards  heaven,"  (not  to  images  and  crosses,  etc.,)  "sine  monitore, 
quia  de  pectore,  oramus," — we  pray  without  a  monitor,  because  we 
pray  from  the  heart. 

"  We  are  not  atheists,"  (the  Gentiles  called  the  Christians  athe- 
ists, because  they  worshipped  without  material  altars  and  images, 
an  invisible  God,)  says  Justin  Martyr,  "  seeing  we  worship  the 
Maker  of  the  world,  affirming  indeed,  as  we  are  taught,  that  he 
stands  in  no  need  of  blood  and  drink  offerings,  or  incense  ;  in  all 


Lect.  IV.]  Prayer — Extemporaneous.  85 

oblations  we  praise  him,  according  to  our  abilities,  witb  or  in  tbe 
way  of  prayer  and  thanksgiving." 

Origen  speaks  (Con.  Gel.  1.  8)  of  public  prayer  in  the  same  man- 
ner: "We  worship  one  God  and  his  own  Son,  who  is  his  Word 
and  Image,  with  supplications  and  honors,  according  to  our  ahility, 
offering  to  the  God  of  the  universe  prayer,  through  his  only  be- 
gotten Son."  Again,  "He  that  prays  must  bless  God  'kata  duna- 
min,'  according  to  his  ability." 

Augustine,  in  his  letter  to  Proba,  a  widow,  speaks  of  prayer  as 
offered  up  extemporaneously.     (See  Milner's  Hist.,  vol.  II.) 

Justin  Martyr  tells  us  that  Christians  in  worship  "  rose  up  to 
prayer." 

Origen  says,  "  they  prayed  with  closed  eyes,"  "  closing  the  eyes 
of  the  senses,  but  lifting  up  those  of  the  mind." 

Chrysostom  says,  "  it  required  more  confidence  and  boldness 
than  Moses  and  Elias  had,  to  pray,  as  they  were  wont  to  do,  be- 
fore the  Eucharist." 

Evidently,  public  prayer  was  conducted  according  to  the  ability 
and  taste  of  each  officiating  minister  for  the  time  being.  Hence 
arose  the  diversity  observed  in  the  prayers  offered  up  ;  and,  after 
liturgies  were  introduced,  the  great  variety  in  the  liturgies  of  vari- 
ous churches  in  various  places.  Socrates,  who  lived  in  the  begin- 
ning of  the  fifth  century,  remarks,  "  Generally  in  any  place  what- 
soever, and  among  all  worshippers,  there  cannot  be  two  found 
agreeing  in  the  same  prayers." 

Sozoman  also  says,  "  It  cannot  be  found  that  the  same  prayers. 
psalms,  or  even  the  same  readings,  were  used  at  the  same  time." 
(Hist.  1.  vii.) 

Augustine  says,  "There  is  a  freedom  to  use  different  words, 
provided  the  same  things  are  maintained  in  prayers."    (Epis.  121.) 

Liturgies  in  churches,  within  the  limits  of  the  Koman  empire, 
were  various  and  composed  by  various  persons.  "  Even  in  the 
Romish  Church  in  England,  as  late  down  as  the  Reformation, 
there  was  no  single  uniform  hturgy  for  the  whole  kingdom." 

2.  Free  or  extemporaneous  prayer  by  pastors  in  public  wor- 
ship, is  better  adapted  than  prayer  by  written  form,  to  excite  and 
keep  alive  the  spirit  of  devotion.  We  are  so  constituted,  that 
what  is  often  heard  by  being  often  repeated  in  the  same  words,  is 
less  attended  to  and  less  affectingr.     "  Though  the  confessions,  the 


86  Pastoral  Qualifications — Gifts.  [Lect.  IV. 

petitions  and  praises,  are  never  so  happily  framed,  and  the  ex- 
pressions never  so  proper  and  pathetic,"  says  Dr.  Watts,  "yet 
where  the  same  set  of  words  and  phrases  pass  over  the  ears  in  a 
constant  rehearsal,  the  soul,  by  degrees,  loses  those  lively  influ- 
ences and  devout  sensations  which  it  at  first  received  from  them ; 
and  the  continued  round  of  uniform  expressions,  rolling  on  in  a 
beaten  track,  makes  little  more  impression  upon  the  heart,  than 
the  wheel  that  has  often  travelled  over  a  hardened  road." 

"In  the  use  of  such  forms,"  says  Bishop  Wilkins,  "a  man 
ought  to  be  very  watchful  over  his  own  heart,  for  fear  of  lip- 
service  and  formality,  which  in  these  cases  we  are  more  especially 
exposed  to." 

3.  Take  another  argument :  Extemporaneous  prayer  gives  scope 
for  the  improvement  of  the  gift  of  prayer,  and  to  the  operation  of 
the  grace  of  prayer,  by  the  expressions  of  the  desires,  confessions 
and  thanksgivings  of  renewed  minds.  That  the  use  of  Avritten 
forms  checks  the  improvement  of  the  gift  of  prayer,  is  evident : 
what  we  do  not  bring  into  exercise,  cannot  be  improved.  Yet  the 
Christian  is  commanded  to  "covet  the  best  gifts,"  and  to  grow  in 
all  parts  of  Christianity,  gifts  as  well  as  graces.  But  "to  be  satis- 
fied with  his  prayer-books,"  says  Bishop  Wilkins,  "  and  go  no 
further,  is  for  a  Christian  to  remain  still  in  his  infancy,  and  not  to 
grow  up  in  his  new  nature.  This  would  be  as  if  a  man  who  had 
once  need  of  crutches  should  always  afterwards  make  use  of  them, 
and  so  necessitate  to  a  continual  impotence." 

But  further,  forms  impose  a  restraint  upon  the  desires  of  the 
mind,  and  check  the  grace  of  j)rayer  in  its  exercise.  They  oblige 
us  to  think  the  thoughts  of  other  men,  and  to  limit  ourselves  to 
the  expression  of  their  desires,  when,  under  the  influence  of  the 
Holy  Spirit,  we  have  thoughts  and  desires  in  a  particular  associ- 
ation of  our  own.  "  When  the  heart  and  thoughts  of  a  Christian 
are  confined  to  the  words  of  any  form,  so  as  not  to  give  himself 
the  liberty  of  expressing  his  own  devout  breathings  after  God, 
whatever  holy  elevation  of  soul  he  may  at  present  feel,  this  brings 
a  heavy  damp  upon  the  inward  devotion  of  the  heart ;  it  binds 
the  soul  in  uneasy  fetters,  and  it  appears  to  carry  in  it  a  resist- 
ance of  those  good  motions  of  the  blessed  Spirit,  whose  assistance 
is  promised  in  prayer,  '  because  we  know  not  what  to  pray  for  as 
we  ought,  and  the  Spirit  is  given  to  make  intercession  for  us,  ac- 


Lect.  IV.]  Prayer — ExtemporancoiLS.  87 

cording  to  the  will  of  God.'  (Rom.  viii.)  Sucli  restraint  is  indeed 
painful  to  a  holy  and  devout  worshij^pcr  ;  it  diminishes  the  plea- 
sure which  the  Christian  has  in  his  converse  with  heaven ;  it  makes 
him  speak  to  God  the  thoughts  of  other  men,  while  he  enchains 
and  neglects  his  own." 

This  painful  restraint,  created  by  forms,  some  of  the  most  ardent 
friends  of  the  Book  of  Common  Prayer  have  felt.  It  is  said,  that 
when  Archbishop  Seeker  was  confined  by  illness,  and  sensible  of 
his  approaching  dissolution,  Mr.  Talbot,  of  Reading,  who  had  lived 
in  great  intimacy  with  him,  and  had  received  his  preferment  from 
him,  visited  him  at  Lambeth.  Before  they  parted,  the  Archbishop 
said,  "  You  will  pray  with  me,  Mr.  Talbot  ?"  "Whereupon,  Mr.  Tal- 
bot rose  and  went  to  look  for  a  Prayer-Book.  "  That  is  not  what  I 
want  now,"  said  the  dying  prelate ;  "  kneel  down  by  me  and  pray 
for  me  in  the  way  I  know  you  are  used  to  do." 

It  is  therefore  true,  that  in  the  freedom  which  extemporaneous 
prayer  affords,  our  various  feelings  and  desires  are  more  likely  to 
be  fully  and  particularly  expressed.  "  There  is  a  life,  a  simplicity, 
a  touching  and  moving  power  in  prayers  poured  forth  from  a  pious 
and  feeling  heart,  which  cannot  be  ordinarily  approached  in  read- 
ing written  forms." 

4.  Another  argument  which  I  offer,  is  this:  Extemporaneous 
prayer  enables  a  pastor  better  to  accommodate  his  prayers,  in 
public  worship,  to  the  existing  circumstances  of  his  flock  and  to 
the  changes  which  may  occur  in  natural  and  spiritual  life.  It  is 
impossible  to  express  in  books  of  prayer  for  public  use  all  that 
variety  of  want,  of  trouble,  of  temptations,  and  of  comfort,  which 
enters  into  the  life,  walk  and  conflicts  of  faith.  But,  in  the  free- 
dom of  extemporaneous  prayer,  we  can  unburden  the  mind  more 
fully  of  its  anxieties  and  distresses,  and  approach  nearer  to  our 
diversified  circumstances  and  trials.  Hence  the  Christian  who  has 
once  improved  his  gift  in  prayer  cannot  be  restricted  by  a  form ;  he 
must  pour  out  his  heart  more  freely  and  fully ;  express  his  repent- 
ance for  particular  sins;  supplicate  the  Divine  assistance,  as  we 
find  done  in  the  Psalms  of  David,  to  escape  particular  snares,  and 
overcome  peculiar  temptations ;  and  plead  the  promises  which  faith 
grasps,  and  which  apply  more  directly  to  his  state. 

It  has  been  said  that  advice  given  in  books  is  conveyed  in  terms 
too  general  to  be  applied  to  every  particular  emergency.     Certain 


88  Pastoral  Qualifications — Gifts.  [Lect.  IV. 

it  is,  prayers  in  books  have  this  defect.  When,  therefore,  Episco- 
palians, with  a  view  to  tie  down  Christians  to  the  use  of  their 
Book  of  Common  Prayer,  tell  us  that  the  prayers  therein  contained 
are  extracted  by  piecemeals  from  the  writings  of  the  ancient 
Fathers,  they  argue  against  themselves !  For  this  fact  proves  that 
the  primitive  Christians  were  not  restricted  to  set  forms.  And  if 
the  Fathers  composed  their  own  prayers,  the  question  arises, 
whether  ministers  of  the  Word  now  are  so  inferior  to  them  in  the 
knowledge  of  divine  truth,  that  they  are  not  to  be  trusted  in  the 
use  of  the  same  liberty,  and  in  the  enjoyment  of  the  same  privi- 
leges, which  the  early  Fathers  had  ?  Let  the  writings  of  the  latter 
be  compared  with  those  of  the  orthodox  and  evangelical  pastors 
of  this  day,  and  the  question  must  be  answered  in  a  way  that  will 
discharge  us  from  the  obligation  of  taking  the  words  of  our  prayers 
from  the  closets  of  the  early  converts,  whatever  piety  and  zeal  they 
displayed  in  their  Saviour's  service.  "  Why  should  men  who  lived 
a  thousand  years  ago  understand  prayer,  and  be  able  to  prescribe 
forms  for  it,  better  than  the  learned  and  pious  divines  of  our 
day?" 

Besides,  in  extemporaneous  prayer,  the  evangelical  pastor  is  at 
liberty  to  use  the  choicest  petitions  of  the  Fathers  expressed  in 
their  very  words,  without  binding  himself  and  the  church  under 
his  care  to  the  constant  use  of  any  one  prescribed  form  of  prayer. 

IX.  Setting  aside  now  the  arguments  employed  to  prove  that 
public  pastoral  prayer,  by  written  forms,  is  expedient^  (after  having 
shown  that  the  Holy  Spirit,  in  the  Word,  has  prescribed  no 
liturgy,)  I  return  to  the  proposition  early  laid  down  in  this  lecture, 
namely,  that  the  gift  of  prayer  is  a  talent^  which  the  evangelical  pas- 
tor is  called  to  exercise  in  the  public  service  of  the  Church.  The 
Saviour,  who  instituted  the  gospel  ministry,  and  who  "  ascended 
to  receive  good  gifts  for  men,"  has  engaged  (Matt,  xxviii.  20; 
Ephes.  iv.  7,  8,  11,  12)  to  impart  spiritual  abilities  to  his  gospel 
servants;  and  if  any  are  unqualified,  in  the  judgment  of  the 
Church,  through  defect  of  gifts,  either  to  pray  or  preach  "  unto 
the  edifying  of  the  body  of  Christ,"  such  are  not  called  by  him  to 
serve  with  his  approbation  in  the  work  of  this  important  min- 
istry. 

Keeping  then  in  view,  that  the  Evangelical  Pastor  is  bound  to 


Lkct,  IV.]  Prayer^  as  a  Talent.  89 

exercise  tlie  gift  of  prayer  in  the  discharge  of  his  solemn  duties 
as  a  bishop  in  the  Christian  Church ;  and  also  the  fact^  that  the 
gifts  as  well  as  the  graces  of  the  Holy  Spirit,  imparted  to  him  in 
the  ordinary  dispensation  of  his  influences,  admit  of  groivth  and 
improvement,  it  is  almost  unnecessary  to  observe,  that  it  is  ren- 
dered a  duty  highly  incumbent  on  him  to  aim  at  improvement  in 
his  gift  of  prayer,  and  to  furnish  himself  with  proper  matter  and 
language.  On  this  obligation  I  should  not  here  dwell  for  a 
moment,  were  it  not  for  an  error  which  some  who  are  averse  to 
written  forms  of  prayer  cherish  on  this  subject.  They  think  that 
in  prayer  the  pastor,  as  well  as  the  private  Christian,  ought  to  de- 
pend entirely  upon  the  immediate  suggestions  of  the  Holy  Spirit, 
and  that  it  would  be  "a  quenching  of  the  Spirit"  to  furnish  one- 
self beforehand  with  matter  and  expressions  suited  to  that  impor- 
tant exercise. 

1.  This  opinion,  it  will  be  perceived,  accords  with  the  doctrine  of 
fanatics  on  the  subject  of  preaching,  and  rests  upon  wrong  notions 
respecting  the  operations  of  the  Holy  Spirit.  To  evince  that  it  is 
destitute  of  any  foundation  in  the  Scriptures,  I  must  observe,  first, 
that  there  is  no  promise  made  to  the  Christian  pastor,  of  an  imme- 
diate infusion  of  thoughts  and  words  by  the  Holy  Spirit,  either  in 
praying  or  in  preaching,  and  if  he  depend  upon  such  infusion  in 
prayer,  he  ought  not  "to  give  himself  to  reading,"  nor  revolve  any 
divine  truth  in  his  thoughts,  but  depend  upon  the  like  infusion  in 
preaching  the  Word. 

True  it  is,  when  God  calls  men  in  an  extraordinary  manner  to 
extraordinary  duties,  he  will  qualify  them  with  a  "tongue  and 
wisdom."  When  he  says  to  those  who  are  employed  in  the  intro- 
duction of  a  new  economy,  with  its  appropriate  laws  and  institu- 
tions, "  Take  no  thought  what  ye  shall  say,  neither  do  ye  premedi- 
tate," then  he  will  also  give  them,  "in  that  very  hour,  that  which 
they  shall  say."  But  this  divine  work  is  evidently  miraciilous,  and 
it  is  a  tempting  of  God  to  depend  upon  his  extraordinary  opera- 
tions for  the  performance  of  ordinary  duties.  Judiciously  is  it 
said  by  the  son  of  Syrach,  (Eccles.  xviii.  22  :)  "  Before  thou  praycst, 
prepare  thyself,  and  be  not  as  one  who  tempts  the  Lord." 

2.  If  no  immediate  infusion  of  thoughts  and  words  in  prayer  be 
promised,  then  it  is  the  duty  of  the  pastor,  by  the  use  of  all  proper 
means,  to  cultivate  the  gift  of  prayer,  and  to  furnish  his  mind 
with  matter  for  pastoral  prayer. 


90  Pastoral  Qualifications — Gifts.  [Lect.  IV. 

Under  the  law  of  Moses,  the  Israelites  were  bound  to  offer  in 
sacrifice  to  God  "  the  best  of  their  flocks ;"  and  surely  our  spiritual 
sacrifices  of  prayer  and  praise  should  correspond  with  the  spirit 
of  that  reasonable  requisition.  The  pastor,  especially,  "should 
not  be  hasty  to  utter  any  thing  before  God,"  (Eccles.  v.  2  ;)  and  as 
one  of  the  important  ends  in  prayer  is  the  "edification"  of  others, 
he  should  aim  to  possess  cultivated  gifts,  and  to  exercise  them  in 
the  best  manner.  His  gift  of  prayer  is  to  be  displayed  in  a  most 
interesting  and  solemn  part  of  divine  worship.  It  is  conversant 
with  the  dearest  interests  of  immortal  souls.  It  is  to  be  employed 
in  expressing  the  desires  and  requests  of  the  pious  around  him, 
and  to  stir  up  the  affections  at  the  throne  of  the  heavenly  grace. 

I  shall  now  close  the  didactic  part  of  this  lecture,  by  observing, 
that  the  gift  of  prayer  is  susceptible  of  great  improvement,  and 
that  it  is  improved — 

(1.)  By  renewed  communications  of  the  Holy  Spirit. 

(2.)  By  keeping  the  mind  familiar  with  the  devotional  parts  of 
Holy  Scripture. 

(3.)  By  intellectual  improvements,  consisting  in  an  increase  of 
knowledge,  quickness  of  apprehension,  readiness  of  memory,  and 
fertility  of  expression. 

(4.)  By  the  frequent  careful  exercise  of  the  gift  itself. 

(5.)  By  cultivating  the  graces  of  the  Spirit.  Grace,  if  it  be  abun- 
dant in  the  heart,  will  have  a  powerful  influence  on  the  intellectual 
powers.  It  invigorated  the  understanding,  and  exalted  the  im- 
agination, as  well  as  refined  the  taste  of  poor  John  Bunyan,  the 
tinker,  and  qualified  him  to  compose  a  work  which  has  rendered 
his  name  immortal  in  Christendom. 

In  the  succeeding  lecture,  your  attention  will  be  directed  to  the 
Matter,  Order,  and  Manner,  which  should  characterize  Pastoral 
Prayers.  Here  let  me  lead  your  thoughts  to  a  few  j^ractical  re- 
fiections. 

Prayer,  you  have  heard,  is  one  of  the  regular  public  services  of 
the  Evangelical  Pastor ;  and  a  duty  which  must  be  more  frequently 
performed  than  that  of  preaching  the  "Word. 

It  is  therefore  incumbent  on  those  in  a  Theological  Seminary 
"  who  desire  the  oflice  of  a  bishop,"  to  inquire  what  preparations 
they  have  made  or  are  making  for  the  performance  of  this  great 
duty  ?     I  know  that  you  have  prayed  often  ;  but  there  is  a  great 


Lect.  IV]  Practical  Reflections.  91 

difference  between  saying  a  prayer  over,  in  all  the  ardor  of  elevated 
animal  spirits  and  good  elocution,  and  praying  a  prayer,  from  a 
licart  well  exercised  towards  God.  The  great  questions,  on  enter- 
ing upon  this  subject  with  a  view  to  examine  yourselves,  are : 
Have  you  received  any  measure  of  the  Spirit  of  grace  and  suppli- 
cation ?  Have  you  gone  to  the  Throne  of  Grace,  as  one  sick  of  the 
pestilential  atmosphere  around  him  goes  with  pleasure  and  for 
recovery  into  wholesome  air?  Have  you  "given  yourselves  to 
prayer,"  as  an  aquatic  fowl  hastens  to  the  water  as  its  proper 
element  ?  Do  you  feel  habitually,  that  God's  mercy-seat,  sprinkled 
with  the  atoning  blood  of  Jesus  Christ,  "  the  great  High  Priest  of 
our  profession,"  who  offered  up  himself  a  sacrifice  for  sin,  is  the 
2)lace  "whereunto  your  soul  would  continually  resort,"  and  where 
alone  you  can  obtain  rest  and  peace ;  whence  alone  you  can  derive 
strength,  and  hope,  and  consolation  ? 

Here  it  would  be  useful  that  you  should  review  all  your  past 
experience  in  prayer ;  that  you  should  consider  when  first  you 
began  to  pray  for  mercy  ? — what  difficulties  "  sin  that  dwelt  in  you 
created  ?" — what  temptations  of  the  adversary  you  experienced,  in 
your  first  attempts  to  call  upon  God  ? — what  special  enlargements 
you  have  enjoyed  at  the  throne  of  grace  ? — and  what  answers 
have  been  given  to  your  prayers  ? 

Here  you  ought  to  consider  how  you  are  now  exercised  in 
prayer  ?  The  hypocrite  is  principally  concerned  about  the  opinions 
which  men  entertain  of  his  praying  talent :  the  true  Christian  is 
solicitous  that  his  heart  in  prayer  shall  be  right  with  God.  The 
fi)rmalist  is  satisfied,  if  his  prayers  be  said  over  at  the  proper  times : 
the  renewed  mind  is  dissatisfied  with  itself,  unless  it  can  offer  up 
the  sacrifice  of  a  heart  truly  contrite,  truly  believing,  or  truly  affec- 
tionate and  thankful.  The  self-righteous  take  merit  from  the 
number,  the  supposed  excellency,  and  the  warmth  of  their  prayers : 
the  true  Christian  is  usually  ashamed  of  his  prayers,  and  rests  his 
hope  upon  the  infinite  value  of  his  Eedeemer's  sacrifice,  and  upon 
the  efficacy  of  his  intercessions,  as  his  advocate  with  the  Father. 
Those  who  have  not  the  grace  of  prayer,  become  proud  in  propor- 
tion to  the  superior  measure  of  their  gift  in  prayer,  and  to  the 
reputation  which  they  acquire  through  this  endowment;  but  it  is 
at  the  throne  of  grace  that  the  Christian  receives  the  most  power- 
ful lessons  of  humility,  and  is  made  to  be  closely  observant  of  the 


92  Pastoral  Qualifications — Gifts.  [Lect.  rv. 

state  of  his  own  mind,  and  most  feelingly  alive  to  the  pressure  of 
his  heart-sins  and  his  many  imperfections.  There  he  is  sometimes 
so  troubled  at  the  view  of  the  low  state  of  his  rehgious  affections, 
and  his  want  of  proper  exercises,  that  he  cannot  roll  out  words  as 
usual,  but  is  lost  in  inward  struggles,  and  "  groans  in  spirit,  being 
burdened."  K  the  formalist  be  fluent  and  animated  in  prayer,  he 
is  content.  But  oh,  what  trouble  has  the  Christian  at  some  times, 
with  the  hardness  of  his  heart  and  the  wanderings  of  his  thoughts 
and  affections  in  prayer !  A  formalist  has  no  inward  sense  of 
either  spiritual  depression  or  enlargement  in  prayer;  he  feels 
always  alike,  excepting  that  he  finds  prayer  more  of  a  task  at  one 
time  than  at  another,  in  consequence  of  the  greater  interruptions  it 
creates  in  his  worldly  pursuits  and  carnal  ease :  but  the  renewed 
mind  is  variously  exercised  in  prayer,  sometimes  straitened, 
and  at  other  times  unexpectedly  aided  and  elevated ;  sometimes 
shut  up,  self-condemned,  in  the  very  prayer  which  is  passing  from 
the  lips,  and  distressed  after  it,  but  at  other  times  disposed  to 
wrestle  with  God,  to  press  nearer  to  his  mercy-seat,  to  plead  con- 
fidently his  promises,  feeling  so  much  pleasure  in  that  communion 
which  prayer  affords  with  the  God  of  his  salvation,  that  his  heart 
is  in  his  closet  before  his  body. 

I  shall  not  enlarge  on  this  subject,  but  earnestly  solicit  you  to 
inquire  whether  you  have  that  measure  of  Christian  experience 
in  prayer  which  can  give  you  evidence  that  you  have  been  actu- 
ated "by  the  Spirit  of  grace  and  supplication."  "They  shall 
come  with  weeping,  and  with  supplication  will  I  lead  them,  saith 
the  Lord." 

In  the  ministry  of  the  gospel,  men  are  obliged  to  pray  often. 
Now,  what  drudgery  must  it  be,  to  be  bound  to  pray  so  often  and 
so  much,  without  the  grace  of  prayer — with  respectable  gifts,  in- 
deed, with  various  fit  and  acceptable  words,  and  a  lively  flow  of 
the  animal  spirits,  but  without  those  exercises  of  precious  faith 
and  unfeigned  love,  which  enable  the  Christian  to  trade  with  God 
for  the  merchandise  of  the  heavenly  world,  and  to  enrich  his  soul 
"with  the  sure  mercies  of  David." 

And  let  me  observe,  that  the  "  grace  of  prayer  "  is  not  to  be 
acquired  merely  by  praying  often  and  fluently  in  public.  The 
Pharisees  prayed  much  and  prayed  long ;  but  their  principles  were 
not  improved  by  their  prayers :  and  it  is  easy  to  conceive  of  per- 


Lect.  IV.]  Practical  Bcjlections.  98 

sons  praying  fervently  and  eloquently,  who  employ  tlicir  prayers 
as  a  mantle  to  cover  up  their  depravities.  Be  solicitous,  there- 
fore, that  your  hearts  in  prayer  "be  right  with  God."  Inquire 
whether  you  have  those  convictions  of  want  and  poverty,  and 
those  feelings  of  unworthiness,  which  your  supplications  in  the 
name  of  the  Lord  Jesus  imply.  "God  giveth  grace  to  the  hum- 
ble, but  the  proud  he  knoweth  afar  off."  "  "Whosoever  abaseth 
himself  shall  be  exalted."  Inquire  whether  you  have  received 
the  Saviour  by  faith,  and  feel  no  boldness  in  coming  to  the  throne 
of  grace,  but  by  Him,  as  the  High  Priest  over  the  house  of  God, 
as  the  Mediator,  whose  atoning  blood  cleanseth  from  all  sin,  and 
whose  intercessions  alone  can  procure  the  acceptance  of  your  per- 
son and  your  prayers.  Inquire  whether  you  cherish  those  awful 
impressions  of  Jehovah's  purity  and  majesty,  those  correct  views 
of  your  own  sinfulness  and  insufficiency,  which  will  render  hu- 
mility your  ordinary,  as  it  is  your  becoming  dress,  before  the 
mercy-seat.  Inquire  further,  whether  you  are  fervent  in  prayer, 
deeply  impressed  with  a  sense  of  the  incalculable  worth  of  the 
blessings  which  you  ask  for,  and  importunate  in  your  requests. 

Eemember  that  the  Spirit  of  grace  and  supplication,  in  his 
operations  in  the  human  heart,  is  essential  to  your  further  experi- 
ence of  redeeming  mercy,  to  your  growth  in  grace,  and  to  all  real 
pleasure  in  walking  with  God,  and  in  serving  him  in  the  gospel 
of  his  Son,  Jesus  Christ. 

A  man,  to  be  sure,  may  engage  in  the  gospel  ministry  without 
actual  experience  of  the  converting  and  sanctifying  power  of 
divine  truth ;  he  may  acquire  the  fame  of  a  great  preacher,  and 
as  such  .draw  multitudes  around  him,  to  be  entertained  and  moved 
by  his  eloquent  addresses;  but  if  he  know  neither  "the  terrors  of 
Jehovah  nor  the  grace  of  Christ,"  as  the  redeemed  know  them,  he 
will  not  stand  fast,  either  in  holy  living  or  in  sound  doctrine,  when 
he  can  promote  his  worldly  interests,  and  add  to  his  popularity 
and  higher  elevation,  by  abandoning  them.  An  increase  of  doc- 
trinal knowledge,  and  richer  stores  of  learning,  form  a  poor  sub- 
stitute for  Christian  experience.  It  is  this  experience  that  will 
give  delight  to  the  mind  of  a  pastor,  in  discharging  the  arduous 
duties  of  his  ministry ;  this  experience  alone  will  enable  one  to 
endure  hardships  with  patience  and  constancy,  for  Christ's  sake ; 
and  this  experience  alone  can  rivet  upon  the  heart  a  deep  convic- 
tion of  the  truth  of  the  great  doctrines  of  grace. 


94  Pastoral   Qualifications — Gifts.  [Lect.  IV. 

That  you  may  "be  steadfast,  unmovable,  and  useful  in  tlie  minis- 
try of  tlie  gospel,  aboimd  in  prayer,  tlirougli  tlie  Holy  Ghost. 
That  ministry,  you  have  heard,  will  try  every  grace  of  your  hearts ; 
it  will  expose  you,  if  you  are  faithful,  to  many  severe  trials :  but 
remember  your  Eedeemer  is  nigh,  to  aid  you  by  fresh  communi- 
cations of  Divine  influence,  and  that  in  his  service, 


"Strength  is  born 
In  the  deep  silence  of  long-suffering  hearts, 
Not  amidst  joy." 


LECTURE    V. 

QUALIFICATIONS   FOR   THE    PASTORAL   OFFICE,    CONTINUED 
MATTER,  ORDER,  AND  MANNER  OF  PASTORAL  PRAYER. 

In  the  Directory  for  tlie  public  worship  of  God  agreed  upon 
"by  the  assembly  of  divines  at  Westminster,  it  is  said,  "In  the 
beginning  of  the  blessed  Reformation,"  (in  England,)  "many  godly 
and  learned  men  rejoiced  much  in  the  Book  of  Common  Prayer 
at  that  time  set  forth,  because,  the  Mass  and  the  rest  of  the  Latin 
service  being  removed,  the  public  worship  of  God  was  celebrated 
in  our  own  tongue."  "  Howbeit  long  and  sad  experience,"  con- 
tinues the  Directory,  "  hath  made  it  manifest  that  the  liturgy  used 
in  the  Church  of  England  hath  proved  an  offense,  not  only  to 
many  of  the  godly  at  home,  but  also  to  the  Reformed  Church 
abroad.  Prelates  and  their  faction  have  labored  to  raise  the 
estimation  of  it  to  such  a  height,  as  if  there  w^ere  no  other  wor- 
ship or  way  of  worship  of  God  among  us,  but  only  the  Service- 
Book^  to  the  great  hindrance  of  the  preaching  of  the  Word,  and 
justling  of  it  out  as  unnecessary,  or,  at  best,  far  inferior  to  the 
reading  of  common  prayer,  which  was  made  no  better  than  an 
idol  by  many  ignorant  and  superstitious  people.  Add  to  which, 
(which  was  not  foreseen,  but  since  hath  come  to  pass,)  that  the 
liturgy  hath  been  a  great  means  to  make  and  increase  an  idle 
and  unedifying  ministry,  which  contented  itself  with  set  forms, 
made  to  their  hands  by  others,  without  putting  forth  themselves 
to  exercise  the  gift  of  prayer  with  which  our  Lord  Jesus  Christ 
pleaseth  to  furnish  all  his  servants,  whom  he  calleth  to  that 
office!"* 

The  statements  just  given  from  the  Directory,  and  elicited 


*  "  He  that  knoweth  God  and  his  works,  and  knoweth  his  own  sins  and  wants,  is 
acquainted  with  the  best  prayer-book." — Baxter. 


96  Pastoral  Qualifications — Gifts.  [Lect.  V. 

from  those  wlio  had.  full  knowledge  of  botli  tlie  useful  and 
unhappy  effects  resulting  from  the  use  of  the  Book  of  Common 
Prayer,  in  a  whole  kingdom  of  Protestants,  will  show  that  we 
have  not  been  too  particular  in  our  arguments  against  the  im- 
position, by  human  authority,  of  set  forms,  operating  to  the 
exclusion  of  extemporaneous  or  free  prayer  by  the  Christian 
pastor,  in  the  public  worship  of  God,  Those  arguments  might 
receive  additions  were  it  necessary  here ;  but  let  it  suflEice  to ' 
remark,  that  when  httle  care  is  bestowed  on  the  religious  edu- 
cation and  selection  of  young  men  for  the  gospel  ministry,  as  is 
the  case  in  the  Church-establishment  in  England ;  when  persons 
of  untried  gifts,  slender  theological  knowledge,  and  habits  of 
piety  still  unformed,  "take  orders,"  as  it  is  called,  we  cannot  be 
surprised  that  such  a  help  as  the  Book  of  Common  Prayer  is 
found  to  be  useful.  But  we  know  that  the  evangelical  pastor 
is  authorized  by  the  Word  of  God,  and  called  to  exercise  his  gift 
of  prayer,  in  the  worshipping  assemblies  of  Christians.  This 
duty,  as  I  have  before  said,  he  is  bound  to  discharge  in  the 
best  manner  and  form  that  he  can  invent,  in  a  premeditated  form,^ 
if  that  be  the  best  to  express  the  desires  and  stir  up  the  affections 
of  others. 

It  is  injurious  every  way  to  be  careless  of  his  language  — 
markedly  defective  in  his  sentiments,  whenever  he  is  the  mouth 
of  the  many  around  hun  at  the  throne  of  heavenly  grace. 

In  relation  to  his  prayers  in  public  worship,  the  Evangelical 
Pastor  must  direct  his  serious  attention  to  three  things — namely, 
to  the 

1.  Matter. 

2.  Order,  and 

8.  Manner  of  his  prayers. 

I.  The  Matter  of  his  Peayers. 

The   matter*  in   prayer   constitutes   its   substance ;  and,  as  I 

*  Such  words  as  occur  in  the  Hebrew  Scriptures,  in  relation  to  prayer,  are  learn- 
edly explained  (among  others)  by  Professor  Witsius,  in  Orat.  Dom.  Exer.  1  c.  x.  p. 
No.  9-12. 

The  principal  Greek  terms  expressiye  of  prayer,  which  we  find  in  the  New  Testa- 
ment scriptures,  are — 

"  6£??(Ttf,"  entreaty. 


Lect.  v.]  Prayer — Matter.  97 

have  before  observed  to  you,  it  must  be  as  diversified  as  the 
wants  and  circumstances  of  a  Christian  congregation,  and  ex- 
pressive of  the  desires  of  renewed  minds.  In  proportion  to  the 
relative  importance  of  the  matter,  must  be  the  care  and  study 
of  the  pastor  to  exhibit  this  attribute  of  edifying  prayer  in  public 
worship. 

Now,  to  famish  yourselves  with  matter  for  prayer,  let  the  fol- 
lowing directions  be  observed : 

1,  The  pastor  must  study  the  various  states  of  his  own  heart ; 
note  the  workings  of  the  law  of  sin,  and  the  insidious  course  of 
this  enemy  in  his  own  mind;  mark  the  trials  to  which  faith  is 
exposed  in  this  world  of  sense,  and  the  changes  incident  to 
the  divine  life;  observe  the  dealings  of  God  with  himself,  and 
remember  past  extremities  and  past  deliverances.  Christian  ex- 
perience is  a  special  and  most  instructive  teacher.  Certain  it 
is,  a  pastor  will  better  know  what  to  pray  for,  when  he  is  a 
close  observer  of  what  transpires  in  the  spiritual  warfare ;  when 
he  carefully  remarks  the  weakness  of  his  own  arm ;  the  poverty 
of  his  own  resources;  the  variety  of  his  own  wants,  and  his 
entire  dependence  upon  the  spirit  and  grace  of  his  Eedeemer. 
Oh !  when  he  has  often  appropriated  the  words  of  the  Psalmist, 
(Ps.  xl,,)  "I  am  poor  and  needy,  yet  the  Lord  thinketh  upon 
me ;  thou  art  my  help  and  my  deliverer ;  make  no  tarrying,  0 

"  »<po<Ttv;t'7>"  supplication.     Ephes.  vL  18. 

"  t^rtvltf,"  intercession.     1  Tim.  ii.  1. 

"  atrjyjua,"  desire ;  "  tv.tapKJT'ta,"  thanksgiving.     Phil.  iv.  6. 

Theodoret  of  the  5th  cent,  explains  "aifj^^ora,"  (Phil.  iv.  6.,)  translated  "requests," 
to  denote  prayer  in  general. 

This  will  be  conceded  with  pleasure,  as  well  as  the  exposition  which  he  makes  of 
'•  fvxap'f'f '<*)"  that  it  denotes  the  various  expressions  of  gratitude  in  prayer.  But 
the  learned  ancient  Father  considers  the  other  three  Greek  terms  to  denote  each  a 
various  kind  or  part  of  prayer:  thus  he  makes  "6j»;(tis,"  (Eph.  6,)  translated  "prayer, " 
to  refer  to  that  kind  of  prayer  in  which  we  deprecate  that  which  is  evil ;  yet  this 
very  word  is  used  (Luke  i.  1.3)  in  that  prayer  in  which  Zachariah  supplicated  for  a 
son !  Ilpoif  vf?,  translated  supplication,  (Ephcs.  vi.,)  he  refers  to  that  kind  of  prayer 
in  which  men  ask  for  what  is  good,  as  opposed  to  what  is  evil ;  but  the  term  seems 
to  be  otherwise  used  in  Matt  xxvi,  where  our  Lord  used  it  to  signify,  not  a  direct 
request  for  what  is  good,  but  a  supplication  in  which  evil  is  deprecated. 

So  also  fvrtvSif,  intercession,  is  not  confined  (1  Tim.  ii.  1)  to  the  expression  of 
sympathy  in  prayer  for  the  afflicted,  but  employed  by  the  Apostle  Paul  (I  Tim.  iv.  5) 
as  a  prayer  in  which  we  ask  God  for  a  blessing  upon  our  food. 
7 


98  Pastoral  Qualifications — Gifts.  [Lect.  V. 

my  God !"  will  he  not  be  disposed  in  public  prayer  to  make 
tlie  same  confession  and  grateful  acknowledgment,  and  offer  up 
the  same  petition  in  behalf  of  Christians  assembled  in  worship  ? 

For  this  purpose,  it  has  been  recommended  to  pastors,  to  keep 
diaries  or  daily  written  records  of  their  own  trials  and  encour- 
agements, in  walking  with  God.  But  whether  this  be  done  or 
not,  we  must  say,  "  Commune  with  thine  own  heart  in  thy 
chamber,  and  be  still." 

2.  To  procure  matter  for  prayer,  the  pastor  must  diligently 
read  and  study  the  Sacred  Scriptures,  especially  the  devotional 
parts  of  this  wonderful  book. 

The  written  Word  of  God  is  rich  in  matter  suitable  for  prayer, 
both  public  and  private.  It  shows  what  the  saints  of  old,  "who 
lived  by  faith,"  have  prayed  for ;  it  places  an  infinite  variety  of 
choice  petitions  upon  our  lips;  it  describes  the  wants  of  the 
sinner — his  helplessness  and  insufficiency,  and  the  declensions 
of  the  believer  and  his  consequent  troubles ;  and  it  contains  ex- 
ceeding great  and  precious  promises,  while  it  unfolds  the  methods 
of  divine  grace  in  "  bringing  many  sons  to  glory !"  The  "Word 
of  God  is,  therefore,  a  store-house,  from  which  we  can  be  supplied 
with  matter  for  prayer,  as  well  as  "an  armory,  in  which  are  a 
thousand  bucklers,  all  shields  of  mighty  men !" 

"Extemporaneous  prayer,"  says  one,  "if  made  up  chiefly,  as 
it  ought  to  be,  of  the  thoughts  and  language  of  Scripture,  no 
pious  person  who  loves  his  Bible  and  is  familiar  with  it,  will 
have  any  material  difficulty  at  all  in  following  him  who  leads, 
and  entirely  uniting  with  him." 

By  studying  the  Scriptures,  Christians  deprived  of  a  liberal 
education  have  been  known  to  improve  so  much  in  their  ability 
to  offer  up  prayer,  as  to  lead  the  devotions  of  others  very  profit- 
ably at  the  throne  of  grace. 

3.  To  procure  matter  for  prayer,  the  pastor  must  strive  "  to 
know  the  state  of  his  fhck.^^  Such  knowledge  will  open  to  his 
view  "  the  numerous  dry  bones  in  the  valley  of  vision,"  and  dis- 
pose him  to  cry  mightily  to  God  for  the  Spirit  of  life  to  breathe 
upon  them.  His  eye  will  discover  the  sad  condition  of  those  who 
are  led  captive  by  the  Devil ;  the  various  deceits  of  sin,  and  the 
various  errors  by  which  the  human  heart  fortifies  itself  in  impeni- 
tence.    He  will  become  acquainted  with  what  God's  dear  children 


Lect.  v.]  Prayer — Matk-r.  99 

need,  witli  their  trials  and  complaints,  and  with  what  they  are 
solicitous  that  he  should  pray  for  in  their  behalf;  while,  in  the 
view  of  the  various  mercies  bestowed  on  the  many  around  him, 
his  lips  will  be  richly  laden  with  various  thanksgivings. 

4.  The  pastor  must  also  be  engaged  in  secret  prayer.  God  has 
established  a  blessed  connection  between  closet  worship  and  public 
duty.  Certain  it  is,  the  minister  who  prays  often  in  secret  will 
find  his  "strength  renewed  for  his  work,  and  will  be  rewarded 
openly,"  if  not  by  many  converts  immediately  given  as  seals  to 
his  ministry,  at  least  by  receiving  much  of  the  "spirit  of  suppli- 
cation," and  having  much  matter  collected  for  public  prayer. 

In  secret  prayer  the  heart  is  made,  in  all  its  states  and  exercises, 
the  subject  of  particular  reflection.  Evil,  springing  from  the  law 
of  sin  in  our  members,  is  discerned  and  felt,  and  the  result  of 
such  painful  experience  invariably  is,  that  we  groan  inwardly  and 
find  much  to  pray  for.     Martin  Luther,  that  successful  reformer, 

"Whose  least  distinguished  day 
Shone  with  some  portion  of  that  heavenly  lustre, 
Which  makes  the  Sabbath  lovely  in  the  sight 
>  Of  blessed  angels  pitying  human  cares," 

was  much  engaged  in  closet  worship.  John  Knox  wrestled  in 
private  prayer  with  Grod,  and  hence  derived  that  grace  which 
enabled  him  to  speak  boldly  in  the  Lord,  and  to  roll  forward  with 
much  strength  and  speed  the  chariot  of  gospel  truth  in  Scotland, 
It  was  when  Mr.  Welsh,  that  faithful  minister  of  God,  was  en- 
gaged at  midnight  in  secret  prayer,  at  an  obscure  lodging  place  in 
his  travels,  that  a  Popish  friar,  who  overheard  him,  was  savingly 
impressed.  Sweet  to  spiritual  taste,  and  richly  laden  with  pre- 
cious truth,  are  the  sentiments  of  the  distinguished  Leighton  on  this 
subject:  "He  that  is  much  in  prayer,"  the  Archbishop  writes, 
"  shall  grow  rich  in  grace ;  he  shall  thrive  and  increase  most  that 
is  busiest  in  this  which  is  our  very  traffic  with  heaven,  and  fetches 
the  most  precious  commodities  thence.  He  that  sets  oftenest  out 
those  ships  of  desire,  that  makes  most  voyages  to  that  land  of 
spices  and  pearls,  shall  be  sure  to  improve  his  stock  most,  and  have 
most  of  heaven  upon  earth ;  but  the  true  art  of  this  trading  is 
very  rare.  Every  trade  hath  something  wherein  the  skill  of  it 
lies;  but  this  is  deep  and  supernatural,  and  is  not  reached  by 


100  1-ustoral  Quali/icatio7is — Gifts.  [Lect.  V. 

linman  industry.  Industry  is  to  be  used  in  it ;  but  we  must  know 
tbe  faculty  of  it  comes  from  above,  from  tbat  spirit  of  prayer 
without  which,  learning  and  wit  can  do  nothing.  Therefore,  this 
IS  to  be  our  prayer  often — our  great  suit  for  the  spirit  of  prayer, 
that  we  may  speak  the  language  of  the  sons  of  God,  by  the  Spirit 
of  God,  which  alone  teaches  the  heart  to  pronounce  aright." 

5.  Again,  to  procure  matter  for  prayer,  the  pastor  must  carry 
all  his  knowledge  of  the  particular  wants,  temptations,  and  vari- 
ous faults  of  the  human  heart,  with  him  into  the  sanctuary.  He 
should  consider  that  he  is  to  pray  for  many,  whose  necessities  are 
many  and  various.  Let  him,  then,  pray  under  the  impression  of 
this  fact,  and  he  will  find  much  to  ask  for ;  for  are  not  the  ungodly 
to  be  converted?  Is  not  the  proud  sinner  to  be  abased;  the 
awakened  to  be  directed  to  the  Saviour ;  the  self-righteous  to  be 
undeceived ;  the  wanderer  to  be  sought  after  and  restored ;  the 
weak  in  faith  to  be  strengthened ;  the  mourner  in  Zion  to  be  com- 
forted, and  all  the  saints  in  all  their  helplessness  to  be  "  kept  by 
divine  power  through  faith  unto  salvation"?  And  having  all 
these  various  characters  around  him,  when  he  rises  up  to  offer  pray- 
er, and  their  eternal  interests  weighing  upon  his  heart,  will  he  not 
find  matter  for  prayer  ?  Oh !  if  the  pastor  reflects  upon  the  press- 
ing wants  of  his  hearers,  and  is  indifferent  about  his  own  reputa- 
tion as  an  eloquent  prayer-maker,  he  will  often  be  full  and  fervent 
at  the  throne  of  grace.  It  is,  therefore,  a  good  rule  in  practice, 
that  the  pastor  should  spend  a  few  moments  in  serious  reflection, 
before  he  rises  to  pray  in  the  congregation,  pondering  the  solemn 
fact  that  he  is  to  address  a  Being  of  infinite  majesty  and  glory,  in 
the  behalf  of  the  many,  and  running  over  in  his  thoughts  the 
various  mercies  which  his  associates  in  worship  need ;  as,  for  in- 
stance, the  spirit  of  supplication,  conviction  of  their  need  of  Christ, 
pardon  of  sin,  repentance  unto  life,  faith,  sanctified  affections, 
deliverance  from  various  troubles,  support  under  various  afilic- 
tions,  grace  to  persevere,  comfort  on  the  way,  hope  in  death,  and 
everlasting  victory  and  glory. 

6.  In  a  word,  to  procure  matter  for  prayer,  the  pastor  must  feel 
his  dependence  upon,  and  supplicate  habitually  for  himself,  the 
aids  of  the  Holy  Spirit.  With  all  that  improvement  which  the 
ministers  of  the  Word  can  make  by  their  own  efforts,  they  still 
"  know  not  what  to  pray  for  as  they  ought ;"  and  if  they  are  born 


Lect.  v.]  Prayer — Order  or  Method.  101 

again,  they  will  be  conscious  of  their  insufficiency.  "  The  opening 
of  the  mouth  "  (Ps.  li.)  in  holy  freedom,  and  the  enlargement  of 
the  heart  in  prayer,  must  come  from  God.  Eminent  as  the  apostle 
Paul  was  in  gifts,  he  solicited  the  prayers  of  the  saints,  "that  ut- 
terance might  be  given  unto  him,  that  he  might  open  his  mouth 
boldly  to  make  known  the  mystery  of  the  gospel."  (Ephes.  vi.) 
Accordingly,  another  apostle  exhorts  Christians  to  build  them- 
selves "  on  their  most  holy  faith,  praying  in  the  Holy  Ghost." 
(Jude  XX.) 

The  pastor,  therefore,  should  prepare  himself  for  public  prayer, 
as  if  he  expected  no  Divine  assistance ;  and  he  should  depend  on 
Divine  assistance  as  if  he  had  made  no  preparation. 

I  have  done  with  the  matter  of  prayer,  and  will  next  consider, 

II.  The  Order  of  Prayer. 

But  here  let  me  remind  you,  that  the  whole  matter  of  prayer 
is  substantially  asking  and  giving  of  thanks,  but  preaching  the 
Word  is  teaching  and  directing  others.  Do  not,  therefore,  con- 
found these  two  ministerial  acts,  either  by  praying  as  if  you  were 
instructing  Almighty  God,  or  by  preaching  in  a  tone  of  voice 
which  suits  the  exercise  of  prayer.  Do  not  address  the  Supreme 
Being  in  the  language  of  dictation  and  command,  but  supplicate 
humbly  and  earnestly  His  mercy,  in  all  poverty  of  spirit,  and  with 
every  mark  of  reverence. 

It  is  almost  unnecessary  to  say  that  pastoral  prayer  demands 
order  or  method^  to  subserve  the  ends  of  social  worship.  Such 
worship  requires  the  exercise  of  the  understanding  and  the  hearts 
of  all  who  engage  in  it,  though  but  one  person  be  called  to  pray 
audibly.  Now,  both  to  be  understood  and  to  call  out  the  religious 
affections  of  others  in  worship,  order  in  the  pastoral  prayer  is  in- 
dispensable. Without  method  in  communicating  his  ideas,  the 
priest's  lips  cannot  teach  knowledge  in  this  or  any  other  pastoral 
duty.  True  religion,  as  it  springs  from  and  rests  upon  divine 
truth,  differs  in  this,  as  well  as  in  many  other  respects,  from  the 
devotional  acts  which  were  seen  in  the  temples  of  ancient  Pagan- 
ism, and  from  the  course  which  fanaticism  has  taken  in  Christian 
and  Mahometan  countries.  The  priests  of  Baal,  Bacchus,  and 
other  fiilse  deities,  were  known  to  yell  and  cut  themselves  in  wor- 


102  Pastoral  Qitalifications — Gifts.  [Lect.  V. 

ship,  and  to  create  various  alarming  noises,  to  strike  forcibly  the 
senses  of  the  worshippers,  and  thereby  to  agitate  their  minds.  In 
like  manner,  among  sects  nominally  Christian,  we  find  some  who 
sing  and  dance  in  their  public  worship,  and  others  who  make 
sweet  religion  a  rhapsody  of  incoherent  words ;  words  uttered  in 
loud  outcries,  interrupted  by  groanings,  screechings,  and  other 
noises  intended  to  subdue  weak,  superstitious  minds.  But  these 
human  devices  do  not  belong  to  Christian  faith  and  worship ;  they 
are  inadmissible  in  the  great  duty  of  pastoral  prayer,  which  must 
be  so  conducted  as,  in  the  first  place,  to  adore  the  omnipresence 
and  omniscience  of  Deity ;  and,  in  the  second  place,  to  speak  to 
the  understandings  and  the  hearts  of  Christian  worshippers.  For 
God  is  the  author,  not  of  confusion,  but  of  peace  and  order  in  all 
the  churches  of  the  saints.  Let  it  then  be  observed,  that  order  in 
prayer  is  requisite, 

1.  To  express  the  nature  of  that  worship  in  which  the  church 
assembled  in  one  place  is  engaged;  for  that  worship  is  paid  to 
the  high  and  holy  One ;  that  worship  is  social,  and  consists  in  the 
expression,  by  intelligible  language,  of  the  common  desires  of 
those  who  seek  for  mercy. 

2.  Order  is  also  required,  in  pastoral  prayer,  to  prevent  omis- 
sions of  important  things,  and  to  guard  against  repetitions  of  the 
same  petitions.  "We  know  enough  of  those  powers  of  the  human 
mind  which  are  called  memory  and  the  association  of  ideas,  to 
perceive  the  great  use  of  method  in  aiding  those  faculties  in  their 
exercise.  The  strength  of  memory  depends  much  on  habits  of 
association,  and  these  habits  become  useful  just  in  proportion  to 
the  regular  train  of  our  thoughts  on  subjects  of  deep  interest.  If 
our  thoughts  be  jumbled  together,  we  shall  forget  much  that 
ought  to  be  remembered;  we  shall  repeat  what  has  just  before 
been  said,  or  distract  the  minds  of  those  who  hear  us,  by  flying 
from  one  subject  to  another,  without  any  preparation  for  such 
unexpected  transitions  and  digressions. 

3.  It  may,  then,  with  propriety  be  said,  that  order  is  requisite 
to  excite  and  maintain  the  spirit  of  devotion  in  a  worshipping 
assembly.  An  artificial  devotion,  in  which  nervous  affections 
have  more  influence  than  the  graces  of  the  Spirit,  does  not  depend 
upon  order  in  prayer  or  in  preaching,  but  derives  its  aliment 
chiefly  from  incoherent  sentiments,  expressed  in  a  frenzied  man- 


Lect.  v.]  Prayer — Ordtr  or  Melhod.  103 

ner,  and  accompanied  by  groans,  shouts,  and  other  bodily  exer- 
cises. Hence  it  has  been  remarked,  that  in  proportion  as  reason 
is  subdued,  and  animal  feelings  are  excited  among  religionists, 
that  kind  of  devotion  becomes  warmer  and  more  strongly  marked 
by  extravagances.  It  has  also  been  the  subject  of  painful  obser- 
vation, that  those  persons  are  less  under  the  benign  influence  of 
true  religion  at  home  and  in  retirement,  who  exhibit  in  public 
worship  an  uncommon  degree  of  bodily  agitation  and  frenzied 
emotion.  Be  this,  however,  as  it  may,  by  the  term  devotion^  I 
mean  that  engagedness  of  mind  which  is  produced  by  the  truths 
or  realities  of  revealed  religion  in  the  exercises  of  worship ;  such 
as  adoring  the  infinite  attributes  of  God ;  bowing  before  the  throne 
of  his  majesty  with  the  confession  of  sins ;  feasting  upon  his 
promises,  and  rejoicing  in  the  hope  of  future  glory.  Now,  in  all 
these  exercises  our  understanding  must  be  employed,  in  order  to 
affect  our  hearts  deeply  with  reverence,  with  penitential  sorrow, 
with  grateful  sentiments ;  in  a  word,  with  those  thoughts  and  emo- 
tions which  correspond  with  the  import  of  divine  truths.  For 
truth  must  be  apprehended  before  its  power  can  be  felt  in  the 
heart.  Now,  to  facilitate  such  an  apprehension  of  truth  by  us, 
while  another  prays  or  preaches,  method  is  necessary;  for  the 
want  of  method  tends  directly  to  obscure  the  truth,  and  to  pro- 
duce confusion  in  our  thoughts.  Let  then  order  be  preserved  in 
prayer. . 

To  keep  order  in  prayer  and  render  it  habitual,  it  is  not  neces- 
sary that  the  pastor  should  bind  himself  to  any  unvaried  ar- 
rangement of  the  parts  of  prayer,  nor  that  he  should  adhere  to 
one  set  of  phrases  in  expressing  the  matter  of  his  prayer.  Variety 
relieves  the  mind  in  this  exercise,  but  it  must  be  a  variety  that  is 
consistent  with  order. 

1st,  The  rules  to  be  observed  in  maintaining  order  in  prayer  are 
the  following: 

1.  To  cultivate  habits  of  thinking  on  all  important  subjects, 
which  shall  conduce  to  a  better  understanding  of  them.  He  who 
is  accustomed  to  arrange  his  thoughts  well,  on  the  various  sub- 
jects of  his  studies,  will  naturally  fall  into  method  whenever  he 
engages  in  prayer. 

2.  Let  generals  be  distinguished  from  particulars,  and  generals 
be  called  up  first.     If  in  prayer  confession  of  sins  be  made  by 


104  Pastoral  Qualifications — Gifts.  [Lect.  V. 

the  pastor,  let  the  acknowledgment  of  the  original  apostasy  of  our 
race,  and  the  total  depravity  of  our  nature,  precede  the  confession 
of  our  own  sins. 

8.  Let  things  of  the  same  kind  be  connected  together.  If  a 
person  in  prayer  asks  for  the  Holy  Spirit  to  convince  of  sin,  and 
to  break  the  heart  with  penitential  sorrow,  and  in  the  next  sen 
tence  he  utters  thanks  to  God  for  national  prosperity,  and  in  the 
next  again  laments  over  the  unbelief  and  lukewarmness  of  the 
heart,  and  then  flies  off  and  prays  for  Bible  societies,  he  surely 
prays  without  due  order,  and  his  prayer  is  calculated  to  disturb 
the  minds  of  others,  instead  of  exciting  in  them  a  devotional 
spirit  and  frame. 

4.  Let  pressing  evils  and  special  mercies  occupy  much  thought 
in  prayer,  and  the  transition  from  one  to  the  other  be  natural 
and  easy,  not  violent  and  abrupt.  Graces,  and  duties,  and  deliver- 
ances have  a  connection  which  it  is  good  to  observe  in  prayer. 

2nd.  Various  general  methods  have  been  recommended  by  prac- 
tical writers,  to  be  observed  in  pastoral  prayer. 

Some  have  distributed  the  matter  of  prayer  into  ten  parts,  viz : 
1.  Invocation ;  2.  Adoration ;  3.  Confession ;  4.  Petition ;  5.  In- 
tercession ;  6.  Pleading ;  7.  Dedication ;  8.  Thanksgiving ;  9.  De- 
precation; 10.  Blessing. 

Some  writers  dispose  the  matter  of  prayer  into  eight  parts; 
others  place  the  whole  under  five  heads ;  to  which  let  me  add, 
that  there  are  writers  who  divide  the  whole  matter  into  two  great 
parts,  viz:  the  more  principal,  and  the  less  principal.  Under  the 
more  principal^  they  comprehend  confession,  petition,  and  thanks- 
giving ;  in  the  less  principal.,  they  place  the  preface  or  introduc- 
tion— the  transitions  and  the  conclusion  of  prayer. 

It  is  not  necessary  that  any  particular  distribution  of  the  parts 
of  prayer  which  has  been  recommended  should  be  insisted  upon ; 
nor  does  order  and  the  usefulness  of  prayer  in  public  worship  re- 
quire that  the  pastor  should  invariably  adhere  to  that  arrangement 
which  he  himself  approves.  It  is,  however,  of  much  use  that  he 
should  keep  in  view  the  various  leading  parts  into  which  the  mat- 
ter of  prayer,  from  its  variety,  divides  itself,  and  to  have  some 
arrangement  of  the  whole  in  his  thoughts. 

The  distribution  Avhich  I  take  the  liberty  here  to  recommend,  is 
that  which  divides  the  matter  of  prayer  into  five  principal  parts, 


Lbct.  v.]  Prayer — Invocation.  105 

viz :  invocation,  confession,  petition,  thanksgiving,  and  interces- 
sion. Let  me  direct  your  attention  to  each  of  these  parts  in 
particular;  and, 

1.  Of  invocation.  This  part  of  prayer  consists  of  those  words 
which  distinguish  the  grand  and  only  object  of  religious  adoration, 
namely,  the  one  living  and  true  God,  by  his  proper  titles  and 
peculiar  works. 

In  his  revealed  Word,  the  Supreme  Being  has  described  himself 
by  certain  names  or  terms,  which  are  expressive  of  his  eternal  self- 
existence  and  infinite  perfections,  and  separate  him  from  all  other 
existences — from  all  the  superior  and  inferior  gods  of  the  idola- 
trous nations ;  and  the  import  of  these  names  is  clearly  unfolded 
by  the  description  of  those  mighty  works  which  are  peculiar  to 
his  supreme  intelligence  and  mighty  power.  "  He  is  Jehovah," 
and  there  is  none  like  him,  and  no  other  gods  beside  him.  "  He 
is  the  Father  of  Light,  with  whom  there  is  no  variableness;" 
"The  Maker  of  heaven  and  earth,  the  Lord  of  Hosts;"  "He 
doeth  according  to  his  will  in  the  army  of  heaven,  and  among  the 
inhabitants  of  the  earth,"  etc. 

Under  the  dispensation  of  grace,  and  in  his  Church,  he  reveals 
himself  to  be  "  the  God  of  Abraham,  Isaac,  and  Jacob,"  "  the  God 
of  Israel — Zion's  God,"  the  God  of  truth  keeping  covenant  for 
ever,  the  God  and  Father  of  our  Lord  Jesus  Christ. 

Now,  in  invocation,  we  express  our  belief  of  the  unity  of  the 
Divine  Essence,  and  our  adoration  of  the  glorious  attributes  of 
that  one  God,  as  they  are  revealed  in  his  Word,  and  made  known 
by  his  works  of  creation,  providence,  and  redemption. 

For  this  part  of  prayer  the  Sacred  Scriptures  furnish  the  pastor 
with  the  most  correct  and  sublime  sentiments  respecting  God,  as 
he  is  distinguished  from  the  creatures  which  he  has  made,  and 
from  the  gods  of  the  heathen,  and  as  he  exists  in  the  immensity 
of  his  own  nature.  With  those  recorded  sentiments  the  pastor 
should  have  his  memory  well  stocked.  He  cannot  invoke  Jeho- 
vah in  better  language  than  the  Holy  Spirit  has  employed  in  his 
written  Word.  He  cannot  describe  the  divine  attributes  in  terms 
more  choice  and  significant  than  those  which  inspired  men  have 
had  occasion  to  use. 

This  part  of  prayer  ought  to  be  of  various  length,  according  to 


106  Pastoral  Qualifications — Oifts.  [Lect.  V. 

tlie  various  assemblies  in  whicli  the  minister  of  Christ  officiates. 
In  ancient  times,  the  Church  was  environed  bj  idolatrous  nations ; 
their  priests  were  constantly  thrusting  the  claims  of  their  false 
gods  before  the  eyes  and  minds  of  the  Hebrews.  This  circum- 
stance led  the  pious  to  invoke  the  Supreme  Being  by  using  terms 
which  affirmed  his  unity,  his  nature,  and  moral  greatness,  as  the 
sole  Creator  and  Governor  of  the  Universe,  and  his  infinite  eleva- 
tion above  all  that  were  called  gods.  The  Psalms  of  David  abound 
with  such  invocations.  Eead  the  96th  and  97th  Psalms,  as  illus- 
trations of  this  fact ;  and  mark  the  language  of  the  prophet  Jere- 
miah, who  saw  the  powerful  forces  of  idolatry  in  battle  array 
against  the  citadel  of  divine  truth,  and  felt  in  his  own  personal 
ministry  the  fury  of  their  rage,  Jer.  x.  10:  "But  the  Lord  is 
the  true  God ;  he  is  the  living  God ;  he  is  the  living  God,  and  an 
everlasting  King ;  at  his  wrath  the  earth  shall  tremble,  and  the 
nations  shall  not  be  able  to  abide  his  indignation." 

In  imitation  of  these  examples,  the  gospel  missionary  in  heathen 
lands,  having  all  around  him  the  symbols  of  idolatry,  will  do  well 
in  lengthening  his  invocation  in  prayer,  to  bring  up  frequently  into 
view  the  unity  of  God — ^his  peculiar  attributes,  works,  and  claims 
upon  the  affections  and  services  of  all  his  intelligent  creatures,  and 
thereby  make  known  to  them  "the  unknown  God."  Nay,  the 
Christian  minister,  if  called  to  pray  in  any  place  with  many  of  the 
wicked  and  atheistical  around  him,  should  make  the  invocation 
long,  and  dwell  upon  the  infinite  greatness  and  universal  moral 
government  of  God,  with  every  expression  of  profound  adoration. 

But  in  Christian  lands,  the  Evangehcal  Pastor  usually  leads  in 
the  worship  of  God  those  who  have  not  received  the  spirit  of 
bondage  again  to  fear,  but  have  received  the  spirit  of  adoption, 
whereby  they  cry,  Abba  Father,  (Rom.  viii.  15,)  and  who  have 
from  children  been  instructed  in  the  Holy  Scriptures.  In  such 
worshipping  assemblies,  the  invocation  in  prayer  may  be  and  should 
be  shorty  recognizing  the  unity  and  majesty  of  God,  as  Creator, 
Lawgiver,  and  King,  and  the  covenant  relation  of  his  people  to 
Him.  This  we  iind  to  be  happily  done  in  those  forms  of  prayer 
which  begin  with  the  words,  "  Almighty  God  and  most  Merciful 
Father ;"  "  O  Eternal  God  and  most  Merciful  Father !  we  humbly 
prostrate  ourselves  before  thy  High  Majesty,"  etc. ;  "  0  Heavenly 
Father,  thy  Word  is  perfect,"  etc.;  "Merciful  God  and  Father," 


Lect.  v.]  Prayer — Gorifession.  107 

etc.  See  the  Liturgy  of  the  Reformed  Dutch  Church.  Ephcs,  iii. 
14 :  "  For  this  cause  I  bow  my  knees  unto  the  Fatlier  of  our  Lord 
Jesus  Christ." 

It  ought,  however,  to  be  well  considered  whether  at  this  day  the 
words,  "Our  Father  in  heaven,"  do  not,  from  the  influence  of 
fashion,  occur  too  frequently  in  the  prayers  of  some  pastors,  and 
occupy  the  place  which  should  be  allotted  to  the  acknowledgment 
of  the  greatness  of  God,  of  the  majesty  of  his  throne,  and  of  his 
marvellous  works.     (Exodus  xv.  11.) 

Immediately  after  the  invocation,  petition  or  thanksgiving 
may  be  occasionally  introduced,  with  a  view  to  vary  the  order  in 
public  prayers;  but  ordinarily,  after  addressing  the  Most  High, 
we  should, 

2.  Make  confession  of  sins^  and  humble  ourselves  before  him. 
Confession  is  an  important  part  of  public  prayer ;  important  in 
itself,  as  it  discloses  those  exercises  of  the  heart  which  are  es- 
sential to  unfeigned  repentance  before  God,  to  faith  in  Christ,  and 
to  the  enjoyment  of  pardoning  mercy ;  for  it  is  written,  whosoever 
abaseth  himself  shall  be  exalted.  Jesus  came,  as  he  tells  us,  "  to 
call,  not  the  righteous,  but  sinners,  to  repentance."  "Unto  this 
man  I  look,"  (with  complacency,)  "  saith  the  Lord,  even  unto  him 
that  is  poor  and  of  a  contrite  spirit,  and  that  trembleth  at  my  word," 
(Isa.  Ixvi.  2  ;)  and  it  is  important  in  its  effects,  as  it  serves  to  prepare 
the  minds  of  those  who  worship  to  supplicate  more  earnestly  for 
the  undeserved  mercies  which  they  have  received. 

Accordingly,  confession  of  sins  formed  a  part  of  revealed  religion 
from  the  days  of  righteous  Abel.  It  accompanied  every  propi- 
tiatory sacrifice  on  the  altar ;  it  dropped  from  the  lips  of  sinners 
and  saints,  of  priests  and  people  in  worship ;  it  meets  our  eyes 
every  where  in  the  devotional  parts  of  Scripture ;  and  our  Lord 
describes  the  prodigal  son  returning  to  his  father's  house,  with  the 
confession  of  his  sins  expressed  in  these  affecting  terms  :  "  Father, 
I  have  sinned  against  heaven  and  before  thee,  and  am  no  more 
worthy  to  be  called  thy  son."     (Luke  xv.  16,  19.) 

Confession  of  sins  in  prayer  comprehends  two  things,  namely, 
acknowledgment  of  our  sinfulness,  criminality,  and  subjection  to 
the  penalty  of  the  law,  in  consequence  of  our  transgressions  of  its 
holy  precepts,  and  professions  of  contrition  before  God. 

Acknowledgment  of  sinfulness  and  guilt  embraces  confessions 


108  Pastoral  Qualifications — Q-ifis.  [Lkct.  V. 

of  the  apostasy  of  our  race,  (Isa,  vi.  1-5 ;  Psalm  xiv. ;)  of  our  original 
and  total  depravity ;  of  actual  transgressions  committed  by  our- 
selves, by  the  Christian  congregation  and  nation  to  wbicb  we  be- 
long ;  of  the  aggravations  of  our  sins,  as  it  respects  their  number 
and  greatness,  and  the  circumstances  which  have  served  to  aggra- 
vate them. 

Acknowledgments  of  our  righteous  subjection  to  punishment, 
and  our  un worthiness  of  the  Divine  regards,  very  naturally  follow 
the  confession  of  sins.  (Ps.  cxxx.  3 ;  cxv.)  But  confession  also 
includes  professions  of  contrition,  the  hearty  expression  of  shame- 
facedness  and  sorrow,  in  the  view  of  our  many  offenses ;  depreca- 
tion of  the  Divine  displeasure,  (Ps.  cxliii.  2  ;)  avowals  of  the  insuf- 
ficiency of  our  own  righteousness  to  procure  our  justification ;  de- 
termination to  abandon  every  self-righteous  hope ;  resolution  to 
amend  our  ways  and  turn  unto  the  Lord,  whose  arm  alone  can 
save  us  ;  avowing  that  we  are  encouraged  to  pray,  and  seek,  and 
hope,  because  a  Saviour  has  come  into  the  world.  The  Keformed 
Church  furnishes  in  her  liturgy  an  excellent  form  of  such  confes- 
sion, in  public  social  worship,  in  these  words : 

"  0  Eternal  God  and  most  Merciful  Father !  we  humbly  prostrate  ourselves 
before  thy  High  Majesty,  against  which  we  have  so  often  and  grievously  offended, 
and  acknowledge,  if  thou  shouldst  enter  into  judgment  with  us,  that  we  have 
deserved  nothing  but  eternal  death ;  for,  besides  that  we  are  by  original  sin  un- 
clean in  thy  sight,  and  children  of  wrath,  conceived  in  sin  and  brought  forth  in 
iniquity,  whereby  all  manner  of  evil  lusts,  striving  against  thee  and  our  neigh- 
bor, dwell  within  us  ;  we  have  also,  indeed,  frequently  and  without  end,  trans- 
gressed thy  precepts,  neglected  what  thou  hast  commanded  us,  and  done  what 
thou  hast  expressly  forbidden  us.  "We  have  strayed  like  sheep  and  greatly 
offended  against  thee,  which  we  acknowledge  and  are  heartily  sorry  for ;  nay, 
we  confess  to  our  shame  and  to  the  praise  of  thy  mercy  towards  us,  that  our  sins 
are  more  than  the  hairs  of  our  head,  and  that  we  are  indebted  ten  thousand  tal- 
ents and  not  able  to  pay.  Wherefore,  we  are  not  able  to  be  called  thy  children, 
nor  to  lift  up  our  eyes  towards  heaven,  to  pour  out  our  prayers  before  thee. 
Nevertheless,  0  Lord  God  and  Merciful  Father !  knowing  that  thou  dost  not  de- 
sire the  death  of  a  sinner,  but  that  he  may  turn  from  his  wickedness  and  live ; 
and  that  thy  mercy  is  infinite,  which  thou  showest  unto  those  who  return  unto 
thee ;  we  heartily  call  upon  thee,  trusting  in  our  Mediator  Jesus  Christ,  who  is 
that  Lamb  of  God  that  taketh  away  the  sins  of  the  world,  and  we  beseech  thee 
to  commiserate  our  infirmity,  forgiving  us  all  our  sins,  for  Christ's  sake,"  etc.* 

*I  here  insert  the  "prayer  of  general  confession"  from  the  Book  of  Common 
Prayer:  "Almighty  God  and  most  Merciful  Father,  we  have  erred  and  strayed  from 


Lkct.  v.]  Prayer — Petition.  109 

This  branch  of  pastoral  prayer  should  scarcely  ever  be  wholly 
omitted,  for  it  essentially  belongs  to  the  worship  of  the  Supreme 
Being,  by  sinners. 

After  confession,  and  before  petitions  be  offered  in  prayer,  the 
pastor  may  happily  introduce,  in  behalf  of  the  church  praying, 
short  professiom  of  faith  in  the  revelations  and  promises  of  God ;  for 
her  petitions  rest  upon  revealed  facts,  and  she  draws  her  warrant 
to  ask  for  blessings  from  the  divine  promises  given  in  the  written 
"Word.  Such  professions  of  faith  we  find  in  the  Holy  Scripture 
incorporated  with  supplication.  A  beautiful  example  of  such 
union  occurs  in  Psalm  cxxx. :  "  Out  of  the  depths  have  I  cried 
unto  thee,  0  Lord !  hear  my  voice ;  let  thine  ears  be  attentive  to 
the  voice  of  my  supplication.  If  thou,  Lord !  shouldst  mark  in- 
iquities, who  shall  stand?  But  there  is  forgiveness  with  thee,  that 
thou  raayest  he  fearedP 

In  conformity  with  such  recorded  examples,  the  pastor,  after 
confession,  may  say :  We  believe  that  thou  hast  sent  thy  Son  into 
the  world  to  save  sinners ;  we  believe  that  Jesus  Christ  is  the 
stone — the  tried  stone — the  precious  corner-stone  which  thou  hast 
laid  in  Zion,  for  a  sure  foundation,  and  that  other  foundation  can 
no  man  lay  than  that  which  is  laid.  May  we,  as  living  stones,  be 
built  upon  this  divine  foundation,  and  grow  up  into  an  holy  temple 
in  the  Lord  !  ^ 

3.  Petition,  is  the  third  part  of  prayer.  It  is,  strictly  speaking, 
direct  praying,  and,  therefore,  should  occupy  a  large  place  in  the 
exercise,  and  constitute  its  body.  Some,  however,  seem  to  forget 
this  fact,  and  instead  of  humbly  asking  God  for  mercy,  when 
they  pray,  are  employed  in  those  exhibitions  of  truth  which 
belong  to  preaching. 

The  subjects  of  petition  are  many,  for  our  wants  are  many,  and 
the  evils  from  which  we  desire  to  be  delivered  are  various.     All 


thy  ways,  like  lost  sheep  ;  we  have  followed  too  much  the  devices  and  desires  of  our 
own  hearts;  we  have  offended  against  thy  holy  laws;  we  have  left  undone  those 
things  which  we  ought  to  have  done,  and  we  have  done  those  things  which  we  ought 
not  to  have  done,  and  there  is  no  health  in  us.  But  thou,  0  Lord,  have  mercy  upon 
us,  miserable  offenders."  Between  the  two  forms  just  presented  there  is  a  striking 
agreement  in  sentiment ;  yet  if  they  are  carefully  compared,  in  respect  to  the  amount 
of  truth  which  thoy  respectively  avow — the  depth  of  confession,  and  the  extent  of 
contrition — the  judgment  will  incline  favorably  towards  the  prayer  in  our  liturgy. 


110  Pastoral   Qualifications — Gifts.  [Lkct.  V. 

those  subjects,  however,  may  be  reduced  to  four  classes,  namely: 
1.  Deliverance  from  evils ;  2.  Supply  of  wants ;  3.  The  continu- 
ance of  present  Divine  favors,  especially  of  the  abiding  influences 
of  the  Holy  Spirit ;  4.  Arguments  and  pleadings. 

Petitions  for  deliverance  from  evils  relate  to  sin  in  its  power 
and  pardon ;  to  temptations  from  our  corrupt  nature,  from  the 
world,  and  from  the  great  adversary,  the  devil ;  to  the  distressing 
troubles  of  the  heart,  arising  from  declensions  in  religion,  and 
the  withdrawal  of  the  Divine  presence,  and  to  the  pressure  of 
external  afflictions. 

Petitions  for  the  supply  of  wants  refer  to  all  needed  grace 
now  and  in  time  to  come,  and  "to  that  glory  which  is  to  be 
revealed  hereafter." 

Petitions  for  the  continuance  of  mercies  abound  in  Holy 
Scripture,  and  refer  either  to  earthly  comforts  or  to  spiritual 
blessings ;  the  latter  of  which  are  briefly  comprehended  by  the 
Psalmist  in  these  words,  "  Take  not  thy  Holy  Spirit  from  me — 
uphold  me  with  thy  free  Spirit."     (Ps.  li.) 

Petitions  embracing  arguments  and  pleadings  are  those  which 
drop  from  the  lips  in  holy  importunity  at  the  throne  of  grace. 
God  permits  his  people  to  wrestle  with  him  in  prayer: — then 
they  earnestly  plead  the  infinite  merits  of  the  Saviour ;  the 
promises  are  converted  into  arguments,  and  former  deliverances 
and  helps  in  extremities  are  employed,  not  with  irreverence 
and  undue  familiarity,  but  with  holy  liberty  and  trembling,  in 
pressing  their  humble  requests.     (Ps.  li.) 

4.  Another  part  of  prayer  is  thanksgiving.  This  is  such  an 
obvious  duty  in  worshipping  that  Being  who  "  is  the  giver  of 
every  good  and  perfect  gift,"  and  who  also  giveth  the  spirit 
of  prayer,  that  though  it  be  in  its  nature  something  different 
from  direct  petitioning,  it  is  to  be  considered  a  constituent  part 
of  public  pastoral  prayer.  Phil.  iv.  6:  "In  every  thing,  by 
prayer  and  supplication  with  thanksgiving,  let  your  requests  be 
made  known  unto  God." 

The  subjects  of  thanksgiving  are  the  various  displays  of  the 
Divine  goodness  made  to  us  in  creation,  providence,  and  espe- 
cially in  redemption. 

Some  of  the  mercies  of  God,  for  which  we  are  to  be  thankful, 
are  ordinary,  and  others  occasional. 


LicT.  v.]  Prayer — Intercession.  Ill 

Some  are  common  to  the  wicked  and  the  righteous,  as  rational 
creatures — the  inhabitants  of  the  same  country — the  citizens  of 
one  commonwealth,  or  subjects  of  one  kingdom;  and  other 
mercies  are  peculiar  to  those  who  dwell  on  Mount  Zion,  and 
are  actually  redeemed  by  grace. 

Some  blessings  are  such  as  improve  the  outward  condition  in 
this  world,  as  bodily  health,  food,  raiment,  peace,  prosperity  in 
our  secular  affairs,  fruitful  seasons,  etc. ;  and  other  mercies  are  of 
a  spiritual  and  heavenly  nature,  and  do  the  soul  good,  even  when 
afflictions  abound,  and  when  the  body  is  decaying  and  dying. 

Who  can  count  up  the  mercies  of  God  ?  They  are  more  than 
we  can  number,  and  new  every  morning.  They  flow  out  and 
fill  up  every  moment  of  our  existence.  It  cannot  be  expected, 
therefore,  that  a  complete  enumeration  of  them  can  be  made  in 
a  few  pastoral  prayers;  but  great  mercies  ought  not  to  be  for- 
gotten, inasmuch  as  they  comprehend  the  less,  and  special  mercies 
and  remarkable  deliverances  ought  to  be  particularly  mentioned ; 
and  if  the  whole  cannot  be  enumerated  at  one  time,  and  in  one 
prayer,  their  very  number  will  serve  to  give  a  pleasing  variety  to 
the  matter  of  prayer. 

The  pastor,  therefore,  may  on  one  occasion,  in  giving  thanks 
in  public  prayer,  dwell  particularly  on  common  mercies  bestowed 
on  the  people  and  on  the  church;  and  on  another  occasion,  his 
lips  may  be  occupied  with  an  accumulation  of  special  mercies. 
This  part  of  his  duty  cannot  be  mistaken ;  it  obtrudes  itself  upon 
his  attention. 

5.  I  shall,  therefore,  proceed  to  speak  of  intercession,  as  it  con- 
stitutes another  constituent  branch  of  pastoral  prayer. 

Next  to  praying  for  ourselves,  it  is  our  duty  to  intercede  for 
others.  The  Christian  Pastor  especially  must  engage  in  inter- 
cessions ;  for  he  is  expressly  commanded  so  to  do.  1  Tim.  ii.  1 : 
"  I  command,  therefore,  that  first  of  all  supplications,  prayers, 
intercessions,  and  the  giving  of  thanks,  be  made  for  all  men ;  for 
kings  and  all  that  are  in  authority."  "  Pray  for  the  peace  of 
Jerusalem" — "pray  for  them  that  despitefully  use  you  and  per- 
secute you." 

Christians  are  members  of  "one  body,"  and  Christian  congre- 
gations are  parts  of  the  visible  Church  Catholic.  As  men,  we  are 
related  to  one  another  in  various  ways ;  and  upon  these  relations, 


112  Pastoral  Qualifications — Gifts.  [Lkct.  V. 

natural,  civil,  and  religious,  tlie  duty  of  intercession  in  prayer 
rests.     Love  prompts  this  expression  of  our  desires,  that  others 
may  partake  of  the  common  salvation. 
•    Intercession  is  either  general  or  particular. 

(1.)  General  intercession  may  be  made  for  all  classes  and  con- 
ditions of  men :  for  the  nations  that  sit  in  darkness ;  for  the 
outcasts  of  Israel,  and  for  the  whole  Church  mihtant.  Exam- 
ples of  such  intercessions  are  to  be  found  in  no  small  number 
in  Scripture,  and  serve  to  unfold  the  noble  spirit  of  benevolence 
that  characterizes  our  religion.  Moses  was  a  mighty  intercessor 
for  the  children  of  rebellion  in  the  wilderness  of  Arabia.  The 
apostle  Paul  interceded  much  "for  his  brethren  and  kinsmen, 
according  to  the  flesh." 

(2.)  Particular  intercessions  in  prayer  are  made  for  individuals : 
for  the  godly  under  temptation  and  persecution ;  for  the  bereaved, 
the  sick,  the  needy,  the  awakened  in  spirit,  and  those  who  are  far 
off  upon  the  sea. 

The  pastor  in  prayer  must  intercede  for  the  families  under  his 
oversight — for  the  ministry  of  reconciliation — for  the  missionaries 
whom  the  Church  has  sent  abroad,  and  for  the  persons  in  distress 
who  solicit  his  prayers. 

To  aid  the  pastor  in  this  good  work  of  intercession,  let  him, 
under  proper  regulations,  institute  societies  for  prayer,  and  call 
on  the  pious  to  bear  up  his  arms,  while  he  intercedes  for  sinners 
and  prays  for  the  prosperity  of  Jerusalem. 

I  have  now  spoken  of  the  principal  parts  of  prayer ;  but 
must  not  forget  to  observe  here,  that  some  attention  should  be 
paid  by  the  pastor  to  the  manner  in  which  he  concludes  his  pray- 
ers. The  conclusion  must  not  be  abrupt,  nor  uttered  in  a  rapid 
and  slovenly  way,  but  easy,  solemn,  and  dignified.  It  must  be 
such  as  to  show  that  the  prayers  of  the  Church  are  offered  up  in 
the  name  of  the  Lord  Jesus  Christ ;  for  no  man  cometh  accept- 
ably unto  the  Father  but  by  him :  or  the  conclusion  may  consist 
of  some  such  doxohgy  as  will  serve  to  strengthen  faith,  and  leave 
suitable  impressions  of  God's  majesty,  and  of  covenant  relations 
to  Him,  upon  the  heart. 

III.  Manner    of   Prayer. 

The  manner  of  prayer  remains  to  be  spoken  of;  for  as  the  pas- 
tor is  considered  to  be  in  a  worshipping  assembly,  and  not  in  his 


Lkct.  v.]  Prayer — Posture.  113 

closet,  he  may  give  offense  by  his  manner  of  uttering  prayer,  al- 
though his  matter  be  excellent,  and  his  heart  burn  within  him  in 
holy  affection.  To  the  manner  of  prayer  belong  three  things: 
1.  Gesture ;  2.  Pronunciation,  or  tone  of  voice ;  3.  Style,  or  lan- 
guage in  prayer. 

1.  Gesture  includes  the  attitude  or  position  of  the  body,  the  use 
of  the  hands,  and  the  expression  of  the  countenance. 

With  regard  to  the  posture  of  the  body  to  be  observed  in  prayer 
by  the  pastor  and  the  congregation,  there  is  no  scriptural  rule, 
excepting  the  general  one,  that  the  posture  must  express  reverence. 
The  examples  recorded  by  the  sacred  writers  recommended  three 
positions  of  the  body,  viz :  bowing  the  head,  (Heb.  xi.  21 ;  Exod. 
ix.  31 ;  Ps.  xcv.  6 ;)  kneeling,  (Acts  xx.  36 ;)  standing,  (1  Kings 
viii.  14.)  But  these  various  modes  are  overlooked  by  many,  and 
the  violence  of  sectarian  zeal  will  fasten  to  one  particular  exam- 
ple, and  give  to  it  alone  the  authority  of  a  divine  law.  Some  in- 
sist that  the  assembly  in  prayer  should  kneel,  because  the  Saviour 
knelt;  some  contend  that  we  should  all  stand  in  prayer,  for  in 
this  solemn  exercise  we  read  that  individuals  and  congregations 
stood;  whilst  others  adopt  the  practice  of  bowing  the  head  in 
worship.  Let  us  not  convert  our  customs  into  divine  laws,  bind- 
ing the  conscience  of  others,  but  speak  with  caution  on  this 
subject. 

Kneeling  is  to  be  recommended  in  domestic  or  closet  worship ; 
but  it  is  inconvenient  in  public  religious  assemblies. 

Bowing  the  head,  from  the  mode  of  seating  the  worshippers  in 
our  places  of  worship,  has  many  conveniences  attached  to  it. 

But  standing  in  prayer  was  the  posture  in  the  congregations  of 
old,  and  generally  adopted  in  the  primitive  Christian  churches. 
Justin  Martyr,  in  his  Second  Apology,  tells  us,  "that  the  congre- 
gation all  rose  up  and  offered  their  prayers  to  God."  The  preach- 
ers called  upon  the  people  to  stand  up  and  pray  for  a  Divine  bless- 
ing. Origin  says,  "  Wherefore,  standing  up,  let  us  beg  help  from 
God,  that  we  may  be  blessed  in  Christ  Jesus,  to  whom  be  glory 
for  ever  and  ever."  And  again,  *'  Standing  up,  let  us  offer  sacrifices 
to  the  Father  through  Christ,  who  is  the  propitiation  for  our  sins, 
to  whom  be  glory  and  dominion  for  ever  and  ever.  Amen." 
Kneeling  in  worship  became  the  custom  on  penitential  days. 

But  while  standing  in  worship  is  commendably  observed  by 


114  Pastoral  Qualifications — Gifts.  [Lect.  V. 

religious  societies,  it  is  to  be  lamented  that  so  many,  during  prayer, 
stand  up,  not  to  worship  God  in  deep  reverence,  but  to  conform 
to  custom  and  stare  around  them. 

But  our  business  at  present  is  to  consider  what  is  the  propei 
posture  to  be  observed  in  prayer  by  the  pastor.  Various  consid- 
erations urge  that  he  should  stand  in  prayer. 

Observing  this  attitude,  his  action  and  countenance  should  be 
marked  with  solemnity.  He  is  standing  upon  holy  ground,  in  the 
more  immediate  presence  of  the  Great  King,  before  whom  the 
angel  Gabriel  stands,  and  seraphs  veil  their  faces  in  heaven. 

Gestures  in  prayer  should  be  few.  The  hands  may  indicate  sup- 
plication by  a  significant  intertwining  of  the  fingers,  or  be  occa- 
sionally raised  a  little,  in  token  of  the  engagedness  of  the  mind ; 
but  active  movements  of  the  whole  person  do  not  look  well  in  a 
pastor.  Some  of  the  dissenting  ministers  of  London  had  the  prac- 
tice of  raising  their  hands  high  above  their  heads  in  prayer,  and 
throwing  their  arms  up  and  down,  to  express  fervency ;  but  such 
gesticulations  were  better  omitted. 

Some  pastors  in  our  own  country  keep  their  eyes  open  during 
prayer,  and  roll  them  about  in  view  of  the  congregation.  This 
practice  is  not  to  be  commended ;  it  is  very  remote  from  the  ap- 
pearance of  devotion ;  and  those  who  indulge  in  it  either  must  be 
men  of  uncommon  powers  of  abstraction,  of  which  there  is  no 
evidence,  or  they  must  have  committed  their  prayers  so  well  to 
memory  as  not  to  suffer  interruption,  in  reciting  them,  from  the 
vision  of  sensible  objects  around  them. 

2.  With  respect  to  the  pronunciation  of  words,  and  tone  of  voice, 
in  prayer,  care  should  be  taken  to  avoid  indistinctness  in  utter- 
ance, often  created  by  rapidity  of  speech  and  a  uniform  drawling 
tone.  Especially  should  the  pastor  guard  against  a  manner  in 
prayer,  which  would  seem  to  indicate  that  he  was  dictating  to  the 
Almighty,  or  authoritatively  giving  orders  in  a  loud  and  com- 
manding tone  to  an  inferior.  This  mode  of  expressing  words, 
however  wholesome  the  words  themselves  may  be  in  prayer,  is 
very  offensive.  It  grates  upon  the  pious  ear,  and  lacerates  the 
pious  heart.  Oh !  let  the  voice  in  prayer  express  humble  suppli- 
cation; let  the  pastor  ever  realize  before  whom  he  stands  in 
prayer,  and  how  unworthy  he  and  all  with  whom  he  prays  are  of 
the  Divine  regards.     To  which  let  me  add,  that  his  voice  should 


liECT.  v.]  Prayer — Style.  1\$ 

be  neither  too  low  nor  too  elevated  into  a  screecliing  pitch ;  his  ar- 
ticulation should  not  be  rapid  in  prayer,  but  his  tone  that  which 
combines  fervency  with  humility.  There  have  been  instances  of 
pastors,  who,  driven  by  the  ardor  of  their  own  minds,  have  rushed 
into  prayer  "  as  the  horse  rushes  into  battle,"  and  by  volubility  of 
speech  left  the  congregation  to  guess  at  what  they  were  saying. 

3.  Special  attention  should  also  be  paid  to  style  or  language  in 
prayer. 

Two  extremes,  in  relation  to  the  language  to  be  used  in  prayer, 
are  to  be  carefully  avoided.  The  one  is  a  low,  familiar  style,  in 
addressing  the  Supreme  Being  as  if  he  were  one  like  ourselves ; 
the  other  the  affectation  of  too  much  neatness  and  elegance. 
Rhetorical  ornaments  are  hardly  to  be  tolerated  in  this  part  of 
divine  worship.  Simplicity  and  clearness  should  characterize  the 
language  which  the  pastor  is  to  use  in  prayer.  He  is  leading  the 
devotions  of  persons  of  various  mental  powers.  Some  of  them  are 
not  only  poor,  but  illiterate.  His  words,  therefore,  should  be  such 
as  may  be  easily  understood,  and  so  arranged  at  the  same  time  as 
to  take  hold  of  the  heart,  and  call  out  and  express  all  its  desires. 
His  language  must  be  plain,  neat,  and  pathetic.  He  may  not  in 
the  use  of  such  language  be  admired,  but  he  will  be  felt  by  those 
who  have  the  spirit  of  prayer. 

Some,  indeed,  pray  in  a  style  of  composition  which  approaches 
to  blank  verse,  and  in  a  strain  which  shows  that  they  are  more  intent 
on  displaying  their  art  and  fine  taste  in  composition,  than  on  pre- 
vailing with  God  to  grant  the  requests  of  their  lips. 

It  has  been  strongly  recommended  to  use  much  Scripture  lan- 
guage in  prayer.  *'  The  style  of  the  Holy  Ghost,"  as  one  remarks, 
"is  fittest  for  holy  and  spiritual  exercises."  Yet  words  from 
Scripture  may  be  improperly  used  and  applied  in  prayer.  A  min- 
ister once  in  my  hearing  prayed  "that  the  Church  might  not  be  as 
Mount  Gilboa,  on  which  there  fell  neither  rain  nor  dew."  Now 
the  fact  is  that  there  fell  on  Mount  Gilboa  rain  and  dew  in  as  large 
quantities  after  David  wrote  his  celebrated  elegy  as  before.  The 
minister,  therefore,  stated  as  a  fact  what  never  occurred.  Other 
misapplications  of  Scripture  might  here  be  mentioned.  These  are 
sometimes  detected  in  the  prayers  of  the  pious  illiterate,  who  may 
be  excused  this  impropriety  ;  but  they  ought  not  to  appear  in  the 
supplications  of  an  Evangelical  Pastor  who  is  set  apart  to  study 
and  to  expound  the  Scriptures. 


116  I'Ustoral  Qualifications — Gifts,  [Lect.  V. 

I  here  terminate  my  remarks  in  relation  to  pastoral  prayer  as  a 
gift;  and  shall,  in  the  next  lecture,  discourse  of  the  great  gift  of 
preaching  the  Word  of  God. 


PRACTICAL  REFLECTIONS. 

I  have  just  discussed  the  relation  which  the  ministry  sustains  to 
the  important  gift  of  prayer ;  and  the  best  improvement  of  the 
subject  which  I  can  suggest  to  you,  is  by  careful  study  to  distin- 
guish— 

1.  Between  the  extraordinary  and  the  ordinary  gifts  of  the 
Spirit ;  and  especially, 

2.  Between  the  gifts  and  the  graces  of  the  Spirit. 

Better  knowledge  of  the  difference  of  these  endowments  will 
enable  you  to  understand  the  Scriptures ;  to  ascertain  the  nature 
and  the  evidence  of  divine  life  in  the  soul ;  to  examine  into  your 
state,  under  clearer  rays  of  divine  truth ;  as  well  as  to  judge  more 
correctly  respecting  the  characters  of  those  around  you  who  pro- 
fess the  Christian  faith. 

Most  certainly  this  is  a  subject  which  claims  your  serious  con- 
sideration. To  understand  it  well,  cannot  fail  to  undeceive  some 
who  cherish  false  hopes,  and  to  resolve  difficulties  which  disturb 
the  peace  of  others.  Not  a  few  have  viewed  the  gifts  of  the  Divine 
Spirit  which  they  possess,  in  the  light  of  the  graces  which  distin- 
guish "the  new  man  of  the  heart."  Not  a  few  have  been  tempted 
to  think  that  they  were  destitute  of  spiritual  life,  because  their 
minds  were  so  ill  furnished  with  the  gifts  of  knowledge,  of  utter- 
ance, and  of  prayer.  Under  the  influence  of  error  here,  many 
persons  who  believe  and  have  a  right  to  the  precious  promises  of 
the  gospel,  have  refused  to  receive  those  consolations  which  it  is 
the  will  of  their  heavenly  Father  that  they  should  richly  enjoy. 

The  apostle  Paul,  who  lived  in  an  age  when  both  the  extra- 
ordinary and  the  ordinary  gifts  of  the  Spirit  were  imparted  to 
many,  directs  our  attention  to  the  momentous  difference  between 
the  gifts  and  graces  of  the  Spirit,  in  that  chapter  (1  Cor.  xiii.)  which 
has  never  failed  to  seize  upon  the  solemn  thoughts  of  those  who 
read  his  Epistles  to  the  churches.  His  words  are  these :  "  Though  I 
speak  with  the  tongues  of  men  and  of  angels,  and  have  not  charity, 
I  am  become  as  a  sounding  brass  and  a  tinkling  cymbal ;  and 


Lect.  v.]  Practical  Reflections.  117 

though  I  have  the  gift  of  prophecy,  and  understand  all  mysteries 
and  all  knowledge ;  and  though  I  have  all  faith,  so  that  I  could 
remove  mountains,  and  have  not  charity,  I  am  nothing,"  etc. 
Such  was  the  doctrine  of  that  apostle,  who  was  himself  richly 
endowed  with  the  gifts  of  the  Holy  Spirit.  His  words  plainly 
teach  that,  to  be  an  heir  of  eternal  glory,  gifts  are  not  sufficient; 
grace  must  be  implanted  and  seated  in  the  heart ;  faith  must  appro- 
priate the  Saviour  in  all  his  offices ;  hve  or  charity  must  be  the 
predominant  sentiment  in  the  soul. 

Let  me  request  you  to  ponder  this  doctrine.  Fix  your  thoughts 
on  those  various  gifts  of  the  Spirit  which  may  be  possessed  by  one 
who  is  not  actuated  by  "c/iari^y,"  that  heaven-born  principle  of 
life  and  action;  and 

(1.)  O^  prophecy,  an  extraordinary  gift  of  the  Holy  Ghost.  Those 
men  who,  in  former  ages,  had  this  wonderful  gift,  were  enlight- 
ened to  see  in  vision  future  events — to  know  what  should  happen 
at  particular  periods  to  nations  and  individuals. 

It  will  be  readily  acknowledged  by  every  person  who  considers 
this  particular  endowment,  that  it  is  the  greatest  which  a  finite 
mind  can  receive.  How  astonishing  is  it  that  men,  whose  presci- 
ence does  not  extend  to  the  events  of  a  single  future  day,  should 
be  able  to  describe  the  rise  and  fall  of  empires  for  centuries  to 
come,  and  to  predict  truly  what  should  befall  individuals  and 
nations  before  they  existed?  Yet  these  things  did  the  ancient 
prophets  of  Jehovah,  and  some  of  the  apostles  of  our  Lord  Jesus 
Christ.  They  foretold  revolutions  in  the  kingdoms  of  men  in 
their  own  day,  when  the  instruments  for  such  work  were  not  in 
being.  They  prophesied  that  certain  events  should  take  place, 
when,  to  human  foresight  and  calculation,  the  very  reverse  was 
likely  to  happen.  Yet  the  gift  of  prophecy  was  not  saving  grace. 
One  might  be  filled  with  prophetic  inspirations,  and  still  not  pos- 
sess a  "  heart  right  with  God."  Balaam  was  a  true  prophet,  yet 
he  anxiously  desired  "  to  curse  the  people  of  God."  Depravity 
was  unsubdued  in  his  soul.  "He  loved  the  wages  of  unright- 
eousness." He  was  "  a  sounding  brass  and  a  tinkling  cymbal,"  in- 
struments of  music  that  emit  sounds,  but  have  no  living  principle 
in  themselves. 

(2.)  Another  extraordinary  gift  of  the  Spirit  was  miracle-working. 

A  miracle  need  not  be  defined  here.     It  will  be  sufficient  to 


118  Pastoral  Qualificatio7is — Gi/h.  [Lect.  V. 

observe  that  miraculous  works,  by  suspending  or  exceeding  those 
laws  which  establish  a  fixed  order  among  natural  phenomena,  at- 
tracted the  attention  of  men  in  whose  presence  thej  were  wrought, 
and  were  considered  to  be  striking  evidences  of  the  almighty 
power  of  God. 

It  requires  but  little  reflection  to  be  convinced  that  for  one  to 
possess  the  gift  of  miracles,  to  be  able  to  heal  the  sick  by  a  touch, 
to  call  down  fire  from  heaven  in  his  own  defense,  and  to  have  the 
seas  divided  by  the  movement  of  his  rod,  is,  in  respect  of  gifts,  to 
be  greatly  distinguished  among  men,  as  a  special  agent  of  the  Most 
High.  Such  a  person  is  invested  with  an  endowment  with  which 
the  combined  wisdom  and  power  of  the  creatures  cannot  furnish 
him. 

Yet  the  possession  of  such  miraculous  power  does  not  make  a 
sinner  "  a  new  creature  in  Christ  Jesus."  He  may  be  used  as  an 
instrument  by  the  Holy  Spirit,  to  confirm  the  truth  of  his  revela- 
tions, and  still  remain  a  stranger  to  the  joys  of  God's  salvation. 
He  may  have  faith  enough  to  "  remove  mountains,"  and  yet  not 
exercise  that  "precious  faith  which  works  by  love  and  purifies  the 
heart." 

The  gift  of  miracles  is  not  the  grace  of  love.  Judas  Iscariot 
was  for  a  season  a  miracle-worker.  In  common  with  the  other 
disciples,  sent  out  on  an  extraordinary  mission  by  their  Master,  he 
was  enabled  to  heal  the  sick  and  to  cast  out  devils  ;  yet  with  this 
endowment,  bestowed  on  him  for  an  important  purpose,  the  renew- 
ing grace  of  the  Holy  Spirit  was  not  united.  The  heart  of  Judas 
was  the  seat  of  covetousness,  and  sold  under  sin.  In  his  walk 
with  the  Son  of  man  here,  "  he  was  a  sounding  brass  and  tinkling 
cymbal,"  on  which  the  fingers  of  the  priests  and  rulers  afterwards 
played  successfully. 

(3.)  Doctrinal  knowledge  of  the  Scriptures  is  another,  though 
ordinary  gift  of  the  Spirit. 

Of  this  gift  a  large  measure  may  be  communicated  to  unrenewed 
man.  Such  may  be  qualified  to  explain  difficult  passages  of  the 
Scriptures,  to  trace  the  connection  of  divine  truths,  to  defend 
the  articles  of  the  Christian  faith,  while  he  brings  out  of  his  men- 
tal faculties  things  new  and  old,  and  nevertheless  be  blind  him- 
self to  the  glory  of  God  displayed  in  the  face  of  Jesus  Christ. 
The  heart,  and  not  the  understanding,  is  the  principal  seat  of  that 


TLkck  v.]  Practical  Reflections.  119 

charity  which  shall  outlive  faith  and  hope.  From  the  manner  in 
which  the  devil  once  tempted  our  Lord  in  the  wilderness,  we  have 
reason  to  conclude  that  the  impure  spirits  of  hell  possess  no  little 
knowledge  of  what  is  written  in  the  Bible. 

But  knowledge  of  Scripture  doctrine  is  only  a  gift.  It  may  be 
found  in  those  who  are  not  "  born  again  of  water  and  of  the  Spirit." 
Hence  the  promises  are  given,  not  to  the  wise,  nor  learned,  nor 
mighty  in  the  Scriptures,  but  to  the  "  poor  in  spirit ;"  to  those  who 
lean  upon  and  "rejoice  in  Christ  Jesus,  and  have  no  confidence  in 
the  flesh ;"  to  those  who  "love  much,"  because  "  much  has  been  for- 
given them;"  to  those  who  "hunger  and  thirst  after  righteous- 
ness," for  such  alone  are  "partakers  of  the  divine  nature." 

(4.)  Another  ordinary  gift  of  the  Spirit  is  utterance.  By  utter- 
ance as  a  gift,  is  meant  the  ability  to  speak  readily,  pertinently, 
and  fluently  on  religious  subjects,  to  the  edification  of  others. 
This  gift  in  the  primitive  Church  was  rendered  miraculously  great, 
for  the  speedy  propagation  of  the  gospel  faith. 

At  this  day,  the  gift  of  utterance  is  not  marked  by  any  extra- 
ordinary operation  of  the  Holy  Spirit.  It  now  consists  in  being 
able  to  speak  on  religious  topics,  in  public  preaching  and  in  pri- 
vate conversation,  with  much  facility  and  propriety.  Those  who 
possess  this  gift  can  readily  express  their  ideas,  and  unfold  to 
others  the  knowledge  which  they  possess  of  doctrines,  of  religious 
exercises,  and  of  the  history  of  the  Church  in  past  ages. 

But  this  gift,  however  richly  conferred  upon  men,  does  not 
prove  that  they  have  experienced  "the  renewing  power  of  the 
Holy  Ghost."  Diotrephes,  "  who  loved  to  have  the  preeminence," 
was  no  doubt  gifted  with  utterance.  Judas  Iscariot  preached  the 
Word.  He  was  so  bold  and  free  in  utterance,  that  he  did  not  hesi- 
tate to  find  fault  with  others  in  the  very  presence  of  his  august 
Master. 

Like  him,  one  may  preach  the  gospel  and  exhibit  great  boldness 
of  speech ;  his  gift  of  utterance  may  rise  up  to  the  highest  style 
of  eloquence ;  he  may  talk  much  and  well  on  religion,  and  be 
listened  to  with  delight,  and  yet  lie  in  the  bond  of  iniquity.  Hy- 
pocrites have  had  more  of  the  gift  of  utterance  than  many  of 
God's  dearest  children.  The  Pharisee's  trumpet  is  sometimes 
heard  the  whole  length  of  the  gospel  street.  Every  where  and  in 
every  company  his  tongue  may  be  fluent  in  religious  discourse ; 


120  Pastoral  Qualifications — Gifts.  [Lkct.  V. 

"but  though  I  speak  with  the  tongue  of  men  and  of  angels,  and 
have  not  charity,  I  am  a  sounding  brass  and  a  tinkling  cymbal." 

(5.)  The  talent  of  performing  audible  prayer  in  public  worship,  is 
another  gift  of  the  Holy  Spirit,  and  intimately  connected  with  that 
of  "utterance." 

The  grace  of  God  disposes  to  prayer.  Afar  from  the  throne  of 
mercy  renewed  minds  cannot  remain.  But  while  it  is  a  fact  that 
all  who  are  born  again  do  give  themselves  unto  prayer,  it  is  never- 
theless true  that  they  do  not  all  pray  with  equal  capacity.  The 
gift  of  some  Christians  is  small,  indeed,  while  others  not  renewed 
in  mind  display  much  talent  in  that  exercise.  They  can  pray 
with  fluency  in  appropriate  language,  and  in  an  affecting  manner. 
But  it  is  the  prayer  of  faith,  defective  as  the  language  may  be, 
which  Jehovah  has  promised  to  hear.  The  latter  is  grace,  the  for- 
mer is  a  gift  merely. 

Keep  then  in  view,  the  important  distinction  which  you  are 
instructed  by  the  apostle  to  make,  between  the  gifts  and  the  graces 
of  the  Holy  Spirit;  and  in  your  future  ministry  let  those  two 
classes  of  endowments  be  kept  distinct.  Do  this,  not  only  for  the 
encouragement  of  some  of  the  pious  who  have  slender  gifts  but 
strong  faith,  but  also  for  the  regulation  of  your  own  judgment 
respecting  professors  around  you. 

Ministers  are  disposed  to  be  pleased  with  those  professors  in 
their  congregations  who  have  an  uncommon  talent  in  prayer ;  but 
be  careful  that  you  do  not  confound  this  talent  with  that  "charity  " 
which  assimilates  man  to  God  and  his  holy  angels.  Let  it  not  be 
forgotten  by  you,  that  the  gift  of  prayer  is  not  piety,  nor  is  it  an 
evidence  of  an  adoption  into  the  divine  family  and  heirship  with 
Christ. 

Often  has  it  been  seen  that  those  persons  who  disturbed  the 
peace  of  a  church,  decrying  the  existing  ministry  and  introducing 
new  religious  notions,  were  professws  distinguished  by  their  supe- 
rior gift  in  prayer,  but  wanting  in  humility  and  that  holy  heart 
without  which  no  man  shall  see  the  Lord.  Undistinguished  by 
gifts  of  a  certain  kind,  which  recommended  him  to  the  notice  of 
others,  would  Diotrephes  have  sought  the  preeminence?  I  trow 
not. 


LECTURE    VI. 

QUALIFICATIONS  OF  THE  PASTORAL  OFFICE,   CONTINUED. 
GIFTS — THE  GIFT  OF  PREACHING  THE  WORD. 

In  this  lecture,  I  must  direct  your  attention  to  that  second  and 
more  important  gift,  which  the  ministry  of  the  gospel  of  our  Lord 
Jesus  Christ  brings  into  immediate  and  constant  requisition, 
namely : 

Second. — The  gift  of  preaching  the  Word  of  God. 

This  gift  especially  qualifies  those  whom  the  Saviour  calls  into 
his  special  service,  to  be  "teachers" — ^guides — "lights"  of  the 
world. 

It  is  true  that  prayer  is  designed  to  be  a  means  for  publishing 
gospel  truths,  and  that  when  pastors  pray,  they  should  aim  to  in- 
struct all  around  them  in  sound  doctrine :  still,  the  instruction  of 
others  in  the  science  of  divine  truth  is  not  the  direct  object  of  pub- 
lic pastoral  prayer. 

If,  then,  the  gospel  is  to  be  preached,  and  its  glad  tidings  to  be 
spread  abroad,  there  must  be  another  exercise  in  which  the  pastor  is 
to  engage,  and  in  which  he  is  to  sustain  the  full  and  proper  char- 
acter of  a  gospel  teacher — an  instructor  in  the  doctrines  and  duties 
of  the  Christian  religion.  "Ye  are  the  light  of  the  world,"  said 
the  Saviour  to  those  whom  he  had  selected  to  be  his  apostles. 
"  Go,  preach  the  gospel  to  every  creature."  "  Go  ye  and  teach  all 
nations."  Accordingly,  in  happy  union  with  other  names  descrip- 
tive of  their  office,  its  duties  and  its  end,  we  find  them  in  Scripture 
called  "teachers." 

Every  fact  recorded  by  the  Evangelists  and  Apostles,  most 
plainly  shows  that  the  gospel  ministry  was  instituted  by  the  Head 
of  the  Church,  not  so  much  that  he  might  be  supplied  with  officers 
who  should  lead  in  prayer,  or  conduct  well  the  ritual  part  of  wor- 


122  Pastoral  Qualifications — Gifts.  [Lect.  VL 

ship,  or  even  afford  much  aid  and  instruction  to  others  by  their 
pious  examples ;  but,  principally^  that  the  Church  might  be  fur- 
nished with  those  who  should  make  known  "  the  mystery  of  Christ" 
crucified  and  raised  from  the  dead  as  the  medium  of  pardon,  and 
beseech  sinners  to  be  reconciled  to  God  by  his  death ;  and  who 
should  feed  the  flock,  nourish  it  by  the  words  of  truth,  and  sus- 
tain it  by  the  promises  and  ordinances  of  Divine  appointment. 
Fix  the  eye  upon  the  great  commission,  Matt,  xxviii.  19,  20. 
Mark  the  particular  work  assigned  to  them,  Ephes.  iv.  11,  12  ; 
and  the  names  by  which  they  are  distinguished,  such  as  "  apos- 
tles," "teachers,"  "ambassadors,"  "stewards,"  "  preachers  "  of  the 
gospel,  set  up  for  its  defense  and  promulgation.  Note  how  their 
energies  were  to  be  employed  in  their  Master's  service,  together 
with  all  the  directions  given  to  Timothy  and  Titus,  in  relation  to 
the  duties  of  their  ministry,  2  Tim.  iv.  2 ;  and  no  doubt  will  re- 
main upon  the  considerate  mind,  that  ministers  are  called,  not  to 
officiate  in  ritual  services^  as  the  pagan  priests  were  seen  to  do ;  not 
to  usurp  authority  over  human  minds,  as  the  Druidical  priests 
claimed  the  power  of  doing ;  but  to  dissipate  ignorance,  awaken 
thought,  sow  the  seeds  of  truth  in  the  minds  of  men,  and  make 
them  "the  children  of  light  and  of  the  day."  "Let  the  elders 
that  rule  well  be  counted  worthy  of  double  honor :  especially  they 
who  labor  in  the  Word  and  doctrine^     (1  Tim.  v.  17.) 

Pvhlication  of  the  truths  of  the  Divine  Word  by  suitable  min- 
isters, is  obviously  every  thing  in  the  Christian  system.  The  re- 
ligion of  Christ,  although  it  comprehends  all  the  doctrines  of 
natural  religion,  is  a  Supernatural  Revelation.  Jesus  Christ  is  a 
Saviour  come  from  heaven,  the  extraordinary  and  unspeakable 
gift  of  God ;  and  salvation  by  him  will  continue  to  be,  as  it  was 
in  ancient  times,  to  the  nations,  "  a  mystery,"  unless  it  be  pub- 
lished orally  or  by  writing.  So  the  Saviour  taught,  and  conse- 
quently made  special  provision  for  the  publication  of  his  gospel : 
for  "  how  shall  they  believe  in  him  of  whom  they  have  not  heard? 
and  how  shall  they  hear  without  a  preacher?"  And  so  the  past 
history  and  experience  of  the  Gentile  world  has  taught ;  for  no 
heathen  nation  acquired  the  knowledge  of  the  "mystery  of  Christ," 
but  by  means  of  missionaries  and  of  the  Scriptures. 

And  who  does  not  perceive  the  wisdom  of  God  in  appointing 
special  ministers  to  preach  his  Word,  and  that  preaching  itself  is 


Lect.  VI.  1  The   Gift  of  Preaching.  123 

a  most  important  means  of  salvation  ?  1  Cor.  i.  21 :  "  For  after 
that  in  the  wisdom  of  God,  the  world  by  wisdom  knew  not  God, 
it  pleased  God,  by  the  foolishness  of  preaching,  to  save  them  that 
believe."  Look,  for  a  moment,  at  the  gospel  ministry,  with  rela- 
tion to  the  great  interests  to  be  promoted  and  secured  by  it ;  and 
then  view  this  institution  comparatively  with  the  means  of  pub- 
lication employed  in  apostolic  times  by  pagan  priests,  pagan  phi- 
losophers, and  civil  governments. 

The  redemption  of  sinners  is  the  greatest  of  all  God's  works, 
as  it  makes  the  clearest  displays  of  the  moral  excellences  of  the 
Divine  nature.  Heaven  is  interested  in  it ;  earth  is  made  to  be 
the  theatre  of  its  exhibitions ;  all  nations  are  to  be  affected  by  it ; 
and  its  momentous  results  are  to  extend  through  eternity. 

But,  from  the  very  nature  of  the  salvation  of  God,  from  the 
very  character  of  the  doctrines  and  laws  connected  with  it,  and 
from  the  effects  it  is  calculated  to  produce,  it  must  encounter  the 
vigorous  and  incessant  opposition  of  a  "world  that  lieth  in  wick- 
edness." The  Saviour  foretold  this  fact  on  more  than  one  occa- 
sion, and  we  know  from  the  history  of  the  past  that  he  spoke 
truly.  Error  and  false  philosophy;  idolatries  and  delusions  of 
every  kind ;  the  pride  of  power  and  the  pride  of  life ;  the  course 
of  this  world  in  its  prevailing  sentiments  and  ftishions ;  in  a  word, 
the  depraved  passions  of  the  human  heart,  directed  by  an  ingenu- 
ity as  depraved,  have  been,  and  are  still,  all  combined  against  the 
reception  and  influence  of  true  Christianity. 

Now,  when  such  formidable  opposition  is  made  against  the  gos- 
pel of  Jesus  Christ,  when  such  momentous  interests  are  connected 
with  its  preachings,  can  we  think  for  a  moment  that  "the  wise 
God  and  Saviour "  would  leave  the  whole  concealed,  without  suit- 
able agents  to  carry  it  into  execution  ?  that  he  would  let  a  work 
of  such  magnitude  hang  entirely  upon  human  devices  and  ca- 
prices ?  No,  indeed ;  such  a  disposition  of  things  in  relation  to 
the  Christian  religion  (unless  miracles  were  daily  and  every  where 
wrought  to  attest  its  divine  origin,  and  then  miracles  would  cease 
to  be  miracles)  would  be  a  strong  argument  to  prove  that  it  did 
not  proceed  from  the  wisdom  and  goodness  of  God,  but  was,  afler 
all,  "  a  cunningly  devised  fable." 

The  divine  Author  of  our  salvation  has  herein  acted  consist- 
ently with  his  glorious  attributes.     He  has  appointed  a  special 


124  Pastoral  Qualifications — Qifts.  [Lkct.  VI. 

ministry  to  preach  his  Word,  to  extend  his  kingdom  in  the  earth, 
and  to  be  co-workers  with  himself  in  bringing  many  sons  to 
glory.  *' Now  then,"  as  preachers,  said  Paul,  "we  are  ambassa- 
dors for  Christ :"  we  constitute  an  embassy  to  a  lost  world,  and 
"by  manifestation  of  the  truth  commend  ourselves  to  every  man's 
conscience  in  the  sight  of  God :  for  if  our  gospel  be  hid,  it  is 
hid  to  them  that  are  lost."     (2  Cor.  ii.) 

But  the  wisdom  displayed  in  the  institution  of  a  ministry  to 
preach  the  Word,  cannot  fail  to  strike  us,  when  we  compare 
this  ministry,  as  an  instrument  of  publication,  with  those  means 
of  the  same  general  character  used  by  the  priests,  philosophers, 
and  magistrates  in  ancient  times. 

Orators  of  old  were  few  in  numbers ;  the  masters  in  philosophy 
were  still  fewer.  Their  orations  and  discourses  were  confined  to 
their  own  nation,  their  own  political  assemblies,  and  their  own 
schools.  Of  the  people,  but  a  moiety  ever  heard  them ;  and  of 
that  small  portion  of  the  human  family  near  them,  but  a  mere 
shred,  on  many  occasions,  understood  the  metaphysical,  rhetor- 
ical, and  technical  terrns  in  which  they  expressed  their  various 
doctrines.  The  agriculturists  and  laborers,  the  mechanics  and 
servants,  male  and  female,  constituting  more  than  one  half  of 
the  whole  population  in  those  days,  were  entirely  excluded  from 
the  benefit  of  their  speeches  and  philosophical  discourses. 

But  mark,  now,  the  great  superiority  of  the  divine  ordinance 
"0/  preaching,^^  as  a  means  of  publication.  The  number  of  the 
preachers  of  the  gospel,  after  the  day  of  Pentecost,  soon  became 
great:  for  when  "God  gave  forth  the  Word,  great  was  the  army 
of  them  who  published  it."  They  were  raised  up  in  every  land, 
and  among  every  people.  They  spoke  very  often,  and  not  like 
the  orators,  who  waited  for  events  to  create  suitable  occasions 
for  the  display  of  their  talents,  but  always  on  every  Sabbath,  and 
frequently  through  the  week,  "being  instant  in  season  and  out 
of  season."  They  preached  to  the  poor  and  unlearned,  as  well  as 
to  the  wealthy  and  well-educated  in  society.  They  spoke  ear- 
nestly, with  all  the  advantages  of  voice  and  action,  in  a  language 
understood  by  the  common  people,  and  on  subjects  of  the  highest 
interest  to  all  who  heard  them.  How  far  in  the  work  of  pub- 
lication they  transcended  all  the  orators,  philosophers  of  the 
schools,  and  heralds  of  the  civil  magistracy,  may  be  seen  in  the 


Lect.  VI.]  The  Oift  of  Preaching.  125 

wonderful  effects  of  their  preaching  labors.  The  servants  of 
the  Saviour  triumphed  in  every  place  where  they  were  permitted 
to  preach  the  gospel.  Idolatry  and  philosophy  fell  before  them, 
like  Dagon  before  the  ark.  Multitudes  were  converted ;  the 
Church  extended  from  Jerusalem,  far  and  wide ;  her  enemies, 
though  armed  with  all  the  power  of  the  sword,  supported  by 
all  the  authority  of  an  ancient  priesthood,  with  its  splendid  ritual 
of  worship,  and  all  the  influence  of  the  schools,  could  not  arrest 
her  onward  march.  The  blood  of  the  Christians  was  profusely 
shed ;  but  that  blood  became  the  seed  of  the  Church,  and  seed, 
too,  which  yielded  an  abundant  harvest. 

The  facts  which  have  been  detailed  in  the  preceding  obser- 
vations, serve  to  show,  that  the  gospel  ministry  is  of  divine 
origin,  most  wise  in  its  constitution,  and  designed  to  be  a 
"preaching  ministry  of  the  written  Word  of  God,  and  not  con- 
ductors of  ritual  service,  nor  men  whose  principal  labor  was  to 
be  expended  in  reading  prayers  and  hearing  confessions.  The 
Jews  and  Gentiles  vociferously  cried  out,  The  Altar — the  Altar, 
with  its  holocausts ;  but  the  apostles  and  ministers  said.  Chris- 
tians, all  the  world  over,  have  but  "  one  altar, ''^  (Heb.  xiii.,)  and 
to  worship  acceptably,  "  let  the  Word  of  Christ,  which  we 
preach,  dwell  in  you  richly  in  all  wisdom." 

In  evident  disregard  of  the  divine  constitution  of  the  gospel 
ministry,  its  principal  service,  and  its  great  end,  are  the  attempts 
made  in  some  corrupt  churches  to  elevate  the  '^  service-hook^^  at 
its  expense.  Priests,  it  has  been  said,  are  not  called  to  preach 
much,  but  to  read  prayers,  and  administer  the  sacraments.  Ac- 
cordingly, in  some  places  of  worship,  the  pulpit  has  been  pushed 
aside,  to  give  place  to  a  splendid  altar,  and  sermons  short,  even 
to  leanness,  have  been  thought  to  answer  every  purpose  "of 
instruction,  reproof,  and  correction  in  righteousness," 

But  the  Scriptures  of  the  New  Testament  every  where  exhibit 
the  ministers  of  Christ  as  "preachers  of  his  Word;"  and  place 
them,  as  such,  under  awful  responsibilities.  (1  Cor.  ix.  16.)  They 
also  describe  them  as  "stewards,"  to  whom  the  Master  of  the 
house  has  intrusted  a  most  precious  treasure.     (2  Cor.  iv.  7.) 

Now  such  a  ministry,  employed  in  a  work  of  such  magnitude 
as  the  salvation  of  immortal  souls,  evidently  calls  for  the  "gift 
of  preaching."     God  does  not  send  his  messages  by  the  hands 


126  Pastoral  Qualifications — Gifts.  [Lect.  VI. 

of  fools.  His  agents  must  be  qualified  for  their  special  work, 
and  the  "  gift  of  preaching"  must  ho  an  essential  qualification  for, 
the  gospel  ministry. 

Let  me  then  fix  your  thoughts  upon  this  important  gift,  and 
press  you,  in  your  course  of  theological  studies  here,  to  aim  at 
the  possession  and  improvement  of  that  gift. 

I.  Preaching  is  expressed  by  the  Greek  term,  "  Ktipvyfia ;"  and 
a  preacher  is,  K?/pv^,  a  herald  or  public  crier.*  The  original  term 
is  applied  to  one  authorized  to  convey  a  message,  or  to  publish, 
by  verbal  proclamation,  any  law  or  ordinance  of  the  civil  magis- 
tracy.    It  is  descriptive  of  the  Christian  ministry,  as  an  ofiice. 

Now,  the  message  which  the  Christian  pastor  is  appointed  to 
convey  to  others,  is  the  gospel  of  our  Lord  Jesus  Christ. 

The  laws  which  he  is  employed  to  publish,  are  the  various 
revelations  of  the  Divine  will  contained  in  the  Holy  Scriptures. 

Those  revelations  are  various :  for  they  relate  to  various  facts, 
duties,  characters,  and  states  of  men ;  and  to  various  Divine 
dispensations,  both  of  judgment  and  of  mercy.  Every  thing 
that  the  Christian  pastor  delivers  in  his  official  capacity,  must 
correspond  with,  illustrate,  and  enforce  what  God  has  revealed; 
while  he  is  forbidden  to  conceal  any  part  of  the  revealed  will 
of  God,  through  fear  or  favor  of  man,  or  because  he  cannot 
perceive  its  accordance  with  received  systems  of  philosophy. 
"Son  of  man,"  saith  Jehovah  to  his  gospel  herald,  "thou  shalt 
hear  the  word  at  my  mouth,  and  give  them  warning  from  me." 

1.  Preaching  the  "Word,  is  both  a  gift  and  a  duty.  Your 
attention  is  just  now  called  to  it  only  as  a  gift;  and  then  it  is 
to  be  defined  thus:  Preaching  is  the  talent  of  communicating 
instructions  from  the  written  Word  of  God,  in  such  a  manner 
as  to  edify  the  body  of  Christ,  awaken  the  attention  of  men  to 
the  concerns  of  their  souls,  and  to  lead  the  awakened  to  the 
cross  of  Christ  for  relief. 

Being  a  gift,  preaching  is  susceptible  of  improvement.  This  is 
a  most  encouraging  fact  to  the  young,  who  have  determined  to 
devote  themselves  to  the  special  service  of  their  Saviour :  for, 

*  "x'^pvxff,"  among  the  Greeks,  signified  as  much  as  "  caduceatores "  and  "  so- 
ciales"  among  the  Romans;  heralds  who  published  the  laws,  and  proclaimed  war  or 
peace  to  a  foreign  power.  Herodotus  writes,  xjjpvxef  xoi  0^1009*0X01,  heralds  and 
apostles. 


LwjT.  VL]  The  Gift  of  Preaching.  127 

though  just  now  but  little  ones  among  the  "thousands  of  Judah," 
they  may,  through  improvement  of  their  gifts,  yet  stand  among 
the  mighty  men  of  David  their  king. 

Certain  it  is,  that  if  the  Christian  Pastor  were  required  to  do 
nothing  more  than  repeat  to  others  the  very  words  contained  in 
Scripture,  like  a  servant  in  a  human  family  conveys  a  command 
to  others  in  his  master's  own  words,  then  it  is  acknowledged  that 
a  very  slender  furniture  of  intellect  would  be  sufficient  for  the 
execution  of  his  office,  and  that  the  gift  of  preaching  would  not 
require  improvement.  But  while  Jehovah  commands  his  minis- 
ters to  preach  his  Word,  that  written  Word  is  so  disposed  in  its 
parts  and  matter,  and  the  revelations  which  it  contains  are  such,  that 
two  important  duties  devolve  upon  them.  They  must  explain  por- 
tions of  that  Word  to  the  understandings  of  the  common  people, 
by  comparing  Scripture  with  Scripture,  and  ascertain  the  sense  of 
the  words  employed  by  the  inspired  writers ;  and  they  must  de- 
fend the  character  and  doctrines  of  that  Word  against  those  who 
deny  its  divine  inspiration  and  authority,  and  those  who  assail  its 
important  doctrines,  and  bring  in  "damnable  heresies:"  for  the 
ministry  has  been  instituted  "for  the  defense  of  the  gospel." 
(Philip,  i.  17.) 

Now,  for  the  performance  of  these  duties,  a  gift  of  no  ordinary 
kind  is  required;  for  "  who  is  sufficient  for  these  things?"  Such 
a  cultivated  mind,  with  other  qualifications,  is  so  imperiously  de- 
manded by  the  nature  of  the  service  itself,  that  many  who  are 
young  in  life,  and  not  richly  furnished  with  various  knowledge 
and  superior  gifts,  might  consider  themselves  wholly  disqualified 
for  the  sacred  ministry.  But,  amid  their  perplexities,  this  consider- 
ation must  afford  them  much  encouragement :  The  gift  of  preaching 
is  susceptible  of  great  improvement. 

(1.)  The  apostle  Paul  plainly  expresses  this  fact  in  his  various 
exhortations  and  directions  to  Timothy,  who  was  young  both  in 
years  and  in  the  gospel  service.  With  a  view  to  the  improvement 
of  his  pupil,  that  eminent  master-workman  said,  "  Give  thyself  to 
reading;"  "Neglect  not  the  gift  that  is  in  thee." 

(2.)  The  same  fact  is  also  evident,  from  the  nature  of  the  duty  of 
preaching;  for  if  this  duty  depend  on  the  exorcise  of  the  intel- 
lectual powers,  we  know  that  those  powers,  according  to  the  con- 
stitution of  the  human  mind,  are  capable  of  improvement. 


128  Pastoral  Qualifications — -Gifts.  [Lkct.  VI. 

2.  I  proceed  to  observe,  second,  that  the  gift  of  preaching  may 
be  improved — 

(1.)  By  more  renewing  grace  received  into  the  heart;  by  richer 
experience  of  the  power  of  divine  truth,  in  special  manifestations 
of  the  Divine  presence  and  love. 

Such  experimental  knowledge  of  the  affecting  realities  of  reli- 
gion has  a  powerful  effect  upon  the  judgment  and  the  affections. 
"  I  believe,  and  therefore  have  spoken."  "From  the  abundance  of 
the  heart  the  mouth  speaketh."  "  Kestore  unto  me  the  joy  of  thy 
salvation,  and  uphold  me  with  thy  free  Spirit :  then  will  I  teach 
transgressors  thy  ways,  and  sinners  shall  be  converted  unto  thee." 
(Ps.  li.) 

Much,  therefore,  should  the  Evangelical  Pastor  pray,  that  he 
may  feel  in  his  own  soul  the  power  of  the  Word,  and  enjoy,  amid 
the  trials  of  the  gospel  ministry,  and  in  an  humble  walk  with 
God,  special  displays  of  Divine  love.  It  was  this  happy  com- 
munion with  God  that  rendered  Martin  Luther  and  John  Knox 
such  able  and  successful  ministers  of  the  New  Testament.  They 
did  not  rely,  in  the  great  work  in  which  they  were  engaged,  upon 
the  strength  of  their  own  intellect  and  the  force  of  their  own  elo- 
quence, but  upon  the  fact  that  God  was  with  them ;  of  which  pre- 
cious fact  they  had  acquired  an  assurance,  from  the  sweet  expe- 
rience of  the  Divine  presence  in  their  closets. 

How  often  was  Brainerd  supported  in  his  trying  missionary- 
labors,  by  special  manifestations  of  the  Divine  presence  in  love ! 
In  reference  to  one  occasion  he  says:  " I  was  feeble  in  body,  per- 
plexed and  weak  in  faith.  I  was  going  to  preach  a  lecture,  and 
feared  I  should  not  have  assistance  to  get  through.  I  lifted  up  my 
heart  to  God,  and  had  not  gone  far  before  my  soul  was  abundantly 
strengthened  with  those  words,  'If  God  be  for  us,  who  can  be 
against  us  ?'  I  found  more  of  God's  presence  to-day  than  I  have 
done  at  any  time  in  my  late  wearisome  journey.  Though  my 
body  was  feeble  and  wearied  with  preaching,  yet  I  wanted  to  sit 
up  all  night  to  do  something  for  God.  To  God,  the  giver  of  these 
refreshments,  be  glory  for  ever  and  ever!" 

(2.)  The  gift  of  preaching  may  be  improved,  even  more  than  the 
gift  of  prayer,  by  the  improvement  of  the  mental  powers.  The 
scribe  may  enrich  his  treasure  of  things  new  and  old,  by  increasing 
knowledge  of  facts,  especially  of  those  various  momentous  trutlis 


Lect.  VL]  PreachiTig — Directions.  129 

which  God  has  revealed  in  his  Word.  Even  the  communication  of 
miraculous  gifts  in  the  primitive  Church  could  not  supersede  the 
importance  of  such  improvement  in  knowledge  by  personal  efforts. 
Accordingly,  the  apostle  Paul  said  to  Timothy,  "Give  thyself  to 
reading." 

I  need  not  here  dwell  upon  the  connection  which  intellectual 
improvement  and  the  acquisition  of  various  knowledge  has  with 
the  gift  of  preaching ;  for  it  is  sufiiciently  obvious,  and  is  often 
exhibited  in  the  lives  of  young  preachers,  who,  in  consequence  of 
diligent  study  and  increase  of  knowledge,  have  risen  from  the 
weakness  of  infancy  into  the  strength  of  manhood  in  the  gospel 
service,  and  both  astonished  and  delighted  those  who  had  wit- 
nessed their  first  exercises  in  preaching. 

(3.)  Again :  The  gift  of  preaching  may  be  improved  by  frequent 
conversation  with  pious  and  experienced  Christians. 

Such  Christians  exhibit  in  their  discourses  those  dealings  of 
God  with  his  people,  which  serve  to  illustrate  the  methods  of. 
divine  grace  in  redemption ;  to  inspire  hope ;  to  resolve  difficulties ; 
to  impart  consolation  in  the  hour  of  distress ;  to  preserve  from 
undue  dejection  and  despair,  and  to  touch  all  the  springs  of  action 
in  the  human  mind.  Let  then  the  young  pastor  listen  attentively, 
when  the  aged  Christian,  who  has  long  lived  by  faith,  is  heard  to 
say,  "  Come  and  hear,  all  ye  that  fear  God,  and  I  will  tell  you 
what  he  hath  done  for  my  soul." 

From  what  the  experienced  in  religion  say,  the  minister  of  the 
Word  may  obtain  knowledge  of  trials  and  deliverances  which  he 
has  not  himself  experienced  in  kind,  and  thus  be  better  able  "  to 
speak  a  word  in  season  to  him  that  is  weary." 

(4.)  The  gift  of  preaching  may  also  be  improved,  by  outpourings 
of  the  Spirit  of  God  upon  the  congregation  committed  to  the  care 
of  an  Evangelical  Pastor. 

There  may  be  excitements  in  religious  society  which  are  gotten 
up  mechanically,  to  answer  the  purposes  of  sect  and  show ;  and 
these  excitements  or  revivals  may  operate  upon  the  minds  of 
preachers  who  are  engaged  in  them,  and  for  a  time  render  them 
exceedingly  zealous  and  quite  eloquent.  But  the  stream  can  rise 
no  higher  than  its  fountain.  Such  excitements  arc  usually  fol* 
lowed  by  very  striking  declensions,  and  very  distressing  feuds 
among  Christian  professors,  and  misunderstandings  between  pas- 
9 


130  Pastoral  Qualifications — Gifts.  [Lhct.  VI. 

tor  and  people.  Those  who  at  one  time  were  ready  "  to  pluck  out 
their  own  eyes  "  to  give  them  to  their  pastor,  are  seen  to  combine 
together  to  pluck  out  their  pastor's  eyes. 

But  '*  what  is  the  chaff  to  the  wheat?  saith  the  Lord."  Such 
excitements  as  have  just  been  described  would  not  exist,  were 
there  no  actual  outpourings  of  the  Spirit,  producing  great  awaken- 
ings and  many  conversions.  It  is  of  these  operations  of  the  Holy 
Spirit  that  I  now  speak.  They  are  seasons  during  which  great 
power  seems  to  attach  to  the  preaching  of  the  "Word  ;  seasons  of 
great  searchings  of  heart,  and  deep  humiliations  of  the  proud; 
"  seasons  of  refreshing  from  the  presence  of  the  Lord."  Such  sea- 
sons invariably  have  a  powerful  influence  upon  the  mind  of  the 
pastor :  he  is  excited  to  preach  more  and  better,  by  throwing  his 
whole  soul  into  his  work;  by  exhibiting  more  faithfulness  in 
warning  and  in  directing  sinners  to  the  Saviour. 

Very  fervently,  therefore,  should  the  pastor  pray  that  the  "Word 
which  he  preaches  may  be  attended  with  Divine  influence,  so  that 
"  the  dry  bones  may  be  shaken  ;"  so  that  the  dry  land  which  he 
cultivates  may  abound  with  springs  of  water. 

(5.)  It  remains  to  add  here,  that  the  gift  of  preaching  is  improved 
by  observing  a  proper  method  in  the  composition  of  a  discourse  ; 
by  selecting  useful  matter ;  by  the  choice  of  fit  and  acceptable 
words  ;  and  by  the  study  of  manner  in  preaching. 

11.  Preaching  comprehends  two  things,  namely:  The  sermon 
itself,  as  a  piece  of  composition ;  and  the  delivery  or  pronunciation 
of  such  sermon. 

1st.  The  composition  of  discourses  to  be  delivered,  in  fulfilling 
the  great  end  of  the  gospel  ministry,  includes — 

1.  The  proper  subjects. 

2.  The  thoughts  or  sentiments  which  make  up  a  discourse. 

3.  The  style. 

4.  Texts ;  and 

5.  Arrangement  or  plan. 

The  written  Word  of  God,  or  Holy  Scripture,  furnishes  the 
pastor  with — 

First,  The  proper  Subjects  of  Discourses. 

This  Word  is  the  directory  of  Christian  faith  and  practice,  and 


Lect.  VL]  Preaching — Abuses.  \%\ 

consequently  must  be  preached.  The  minister  of  Christ  is  set  apart 
to  teach  the  Word ;  he  is  a  "  steward  of  the  mysteries  of  God," 
and  must  render  every  subject  which  he  discusses,  and  all  the  in- 
structions which  he  communicates,  directly  subservient  either  to 
the  defense  or  to  the  promulgation  of  its  interesting  doctrines 
commands,  and  promises. 

Here  it  may  be  said,  "  Every  one  knows  that  the  Evangelical 
Pastor  must  preach  the  Word ;  for  what  else  in  Christian  places 
of  worship  can  he  make  the  subject  of  his  discourses  ?"  But  is  it 
not  true  from  history,  that  while  nations  retained  the  name  of 
Christians,  and  daily  repeated  the  Apostles'  Creed,  the  written 
Word  of  God  was  unread  and  unseen  ?  And  in  the  darkness  of 
the  age,  men  who  professed  to  be  ministers  of  Christ,  selected  the 
subjects  of  their  learned  discourses  from  the  philosophy  of  Aris- 
totle. Dr.  James  says,  in  Wickliffe's  time  "  Few  sermons  were 
preached,  and  those  few  were  on  fabulous  subjects  and  on  tradi- 
tions, and  profaned  with  much  scurrility  and  emptiness.  Friars 
persecuted  the  faithful,  and  said  it  had  never  bee7i  luell  with  the 
Church  since  lords  and  ladies  regarded  the  gospel,  and  relinquished 
the  manners  of  their  ancestors."     (Apology  for  Wickliffe.) 

Under  the  garb  of  the  sacred  ministry,  men  professedly  under 
the  most  solemn  vows  to  serve  the  Lord  Christ,  and  to  preach  his 
Word,  have  committed  the  most  flagrant  acts  of  treachery  towards 
him.  Not  only  may  this  be  done,  but  the  records  of  the  visible 
Church  show  that  it  has  been  done  in  innumerable  instances. 

Roman  Catholic  preachers  in  France,  Spain,  Italy,  and  other 
countries,  in  times  past,  preached  the  opinions  of  the  Fathers, 
often  absurd  and  contradictory,  instead  of  the  pure  Word  of  God. 
Their  sermons  contained  the  lives  of  their  favorite  saints,  and  the 
stories  of  their  imaginary  miracles,  and,  like  the  Levite  in  the 
parable,  passed  by  the  precious  doctrines  of  the  Bible,  which  alone 
can  pour  oil  into  wounded  hearts.  This  practice  is  still  rife  in 
places  where  Rome  exhibits  her  false  merchandise  for  sale,  and 
binds  the  minds  of  the  ignorant  by  her  superstitions  and  idola- 
tries. 

Many  Protestant  preachers  and  writers  of  sermons  have  done 
"the  work  of  the  Lord  deceitfully,"  by  rendering  their  pulpit  ser- 
vices subservient  to  the  suppression  of  the  grand  doctrines  of  the 
Bible,  and  instrumental  in  disseminating  their  favorite  theories  in 
moral  philosophy,  and  the  philosophy  of  the  human  mind ;  or, 


132  ttLstoral  Qualifications — CH/ts.  [Lect.  YT. 

they  have  confined  themselves  to  that  moral  code  which  Deists 
claim  in  common  with  the  Christians.  Sterne's  sermons  are  of 
this  class.  The  spirit  and  tenor  of  numerous  other  sermon  books 
cannot  be  misunderstood  by  those  who  watch  over  the  interests 
of  the  Christian  religion ;  for  they  indicate  a  settled  purpose  to 
overlook  all  those  doctrines  which  impart  a  glory  to  the  gospel, 
and  render  it  "  the  power  of  God  unto  salvation,"  and  to  exhibit 
in  the  fairest  dress,  a  morality,  which  is  not  baptized  into  Jesus 
Christ.  What  is,  at  this  day,  the  preaching  of  the  disciples  of 
Socinus?  It  is  Deism,  dressed  up  in  Christian  externals  of  the 
most  flimsy  texture ;  it  is  philosophy,  expressed,  so  far  as  it  can 
be,  in  Bible  terms ;  it  is  a  covert  hostility  against  "  the  Cross  of 
Christ,"  as  the  medium  of  pardon  and  reconciliation  with  God ; 
the  betrayal  of  the  Son  of  man  again  with  a  "  Hail,  Lord !  and  a 
kiss."  A  sermon  that  attempts  to  set  aside  the  necessity  of  a  vica- 
rious atonement,  and  to  teach  the  sufficiency  of  repentance  for  sal- 
vation, is  a  denial  of  the  Father  who  gave  the  Son  to  save  by  his 
atoning  blood  a  lost  world,  and  a  denial  of  the  Son  as  the  ' '  pro- 
pitiation for  our  sins." 

With  these  facts  before  us,  are  we  not  authorized  to  insist  that 
the  subjects  of  pastoral  discourses  must  be  those  on  which  Paul 
and  his  fellow-apostles  dwelt  in  their  ministrations  of  the  Divine 
Word  ?  Can  we  forget  that  it  was  with  a  special  design  to  make 
those  apostles,  in  their  ministerial  labors,  examples  of  preaching 
the  Word  to  those  who  succeed  them  in  the  same  service,  that 
the  Saviour  selected  them  to  be  not  only  the  instruments  of  written 
communications  from  God,  but  also  active  and  incessant  preachers 
of  the  gospel  ? 

The  subjects  of  preaching  are  various ;  and  in  the  system  of 
divine  truth,  are  more  or  less  important.  All  that  can  be  done 
here  is,  to  give  a  general  sketch  of  those  subjects  which  should 
ordinarily  form  the  grand  themes  of  pastoral  discourses,  and  on 
which  special  attention  should  be  fixed.  Such  subjects  are  the 
following,  viz: 

(1.)  The  fall  and  depravity  of  the  human  race.  "  All  have  sinned 
and  come  short  of  the  glory  of  God." 

(2.)  The  evil  of  sin,  and  the  certain  destruction  of  those  who  re- 
main under  its  dominion,  and  under  the  penalty  of  the  moral  law, 
and  without  the  righteousness  of  that  law.  "If  ye  live  after  the 
flesh,  ye  shall  die."     "  The  wages  of  sin  is  death." 


Lect.  VI.]  Preaching — Svhjects.  138 

,  (3.)  The  perfection  of  the  moral  law,  and  consequently  the  fact, 
that  it  forms  the  basis  and  is  the  rule  of  the  moral  government  of 
God  in  all  places  of  his  dominion,  and  the  dreadfulness  of  its 
penalty. 

(4.)  The  Saviour,  in  the  wonderful  constitution  of  his  person ;  in 
his  offices,  and  in  his  estates;  in  a  word,  "the  excellency  of  the 
knowledge  of  Christ,"  and  the  efficacy  of  his  cross.  "  For  I  de- 
termined," said  Paul,  "not  to  know  any  thing  among  you  save 
Jesus  Christ  and  him  crucified." 

(5.)  Another  subject  of  ordinary  preaching  should  be,  the  consti- 
tution of  the  covenant  of  grace,  to  be  exhibited  in  its  Mediator 
and  federal  Head,  as  the  second  Adam ;  in  its  promises  and  re- 
quirements ;  and  in  its  grace  and  its  benefits. 

(6.)  Again,  the  operations  of  the  Holy  Spirit,  in  awakening, 
converting,  sanctifying,  and  sealing. 

(7.)  The  privileges  of  God's  dear  children,  together  with  their 
temptations,  their  distinguishing  exercises  in  the  life  and  walk  of 
faith,  and  their  abiding  interest  in  the  promises.  To  which  I  may 
add,  as  subjects  that  will  be  more  or  less  discussed,  death,  judg- 
ment to  come,  heaven,  and  hell. 

These,  I  have  said,  should  be  the  ordinary  subjects  of  discourses 
by  the  pastor,  in  consequence  of  their  relative  importance  among 
"  the  mysteries  of  God."     Of  design,  I  have  used  the  terms  ordi- 
nary discourses  ;  for  we  all  know  that,  in  fulfilling  his  ministry  "as 
a  workman  that  need   not  be  ashamed,"  the  pastor  must  occa- 
sionally select  other  subjects  of  discussion  in  the  pulpit ;  he  must 
sometimes  defend  the  gospel  against  the  assaults  of  infidels,  who 
occupy  various  grounds  in  opposing  the  divine  inspiration  of  the 
Scriptures;  he  must  contend  with  weapons  suited  to  the  versa- 
tility of  error  and  heresy ;  and  with  a  view  of  communicating  bet- 
ter knowledge  of  what  is  recorded  in  the  Scriptures,  he  may  preach 
historical,  prophetic,  and  typical  discourses.     Still,  it  must  be  pre- 
scribed as  a  rule  to  pastors,  that  they  should  dwell  upon  those 
subjects  of  deeper  and  general  interest,  which  I  have  before  enu- 
merated :  while  subjects  of  the  following  kinds,  should  seldom  be 
discussed,  namely,  the  doctrines  of  natural  religion,  and  the  evi- 
dences of  Christianity,  especially  in  congregations  that  admit  the 
evidences  and  acknowledge  the   divine   authority  of  the  Bible. 
The  higher  mysteries  of  our  religion,  such  as  the  Trinity  of  Per- 


134  Pastoral  Qiialijications — Gifts.  [Lect.  VL 

sons  in  the  Godhead,  which  should  be  stated  as  a  doctrine  clearly 
revealed  in  Scripture,  and  entering  into  all  the  dispensations  of 
redeeming  mercy  to  mankind,  however  unable  the  human  mind 
may  be  to  bring  within  the  narrow  limits  of  its  comprehension 
every  fact  which  relates  to  a  self-existent  and  infinite  Essence ; 
also,  passages  of  Scripture  in  which  difficulties  arise,  perplexing 
to  the  learned,  and  which  have  no  direct  connection  with  faith  and 
godliness;  also,  types  and  prophecies  relating  to  nations  long 
since  destroyed,  and  to  the  series  of  prophetic  revelations  contained 
in  the  Apocalypse — these  should  be  well  studied,  with  prayer, 
but  be  seldom  made  the  topics  of  pastoral  discourses.  And  if  at 
any  time  the  pastor,  in  discoursing  from  a  passage  somewhat  dif- 
ficult, should,  on  consulting  the  original  text,  not  approve  the 
received  version,  he  should  hesitate  long  before  he  introduces 
into  the  pulpit  what  he  is  pleased  to  call  mistranslations  of  the 
Scriptures.  The  translators  of  our  modern  version  were  not  un- 
ripe scholars,  men  whose  work  can  receive  corrections  from  every 
lad  who  has  looked  into  Greek  and  Hebrew  grammars,  and  im- 
bibed from  the  German  commentators  of  the  present  times,  doc- 
trines subversive  both  of  natural  and  revealed  religion.  To  which, 
let  me  add,  that  the  pastor  should  not  ring  the  changes,  from  Sab- 
bath to  Sabbath,  upon  ancient  heresies,  which  are  unknown  to 
those  who  hear  him ;  nor  dwell  constantly  upon  the  Divine  decrees, 
upon  Millerism,  upon  temperance,  or  upon  controversial  points 
which  have  little  connection  with  a  life  of  faith  and  godliness. 
Still  less  frequently  should  he  preach  about  the  dissipations  of  the 
gaming  table,  theatre,  and  ball-room,  in  places  where  those  dissi- 
pations do  not  exist ;  especially  when  the  prominent  sins  under 
his  eye  are  those  of  Sabbath-breaking,  inordinate  thirst  of  wealth, 
covetousness,  and  the  pride  of  life. 

2nd,  In  selecting,  however,  the  subjects  of  his  frequent  preach- 
ings from  among  those  which  have  been  mentioned,  good  sense 
and  careful  observation  are  necessary ;  and  in  making  such  selec- 
tions, four  things  should  be  constantly  kept  in  view  by  the  pastor, 
namely : 

1.  The  great  end  of  the  institution  of  the  gospel  ministry.  Is 
it  not  the  design  of  this  most  important  institute,  to  call  sinners 
to  repentance;  to  recommend  ^'- the  crucified  One,''''  as  a  suitable  and 
all-sufficient  Saviour ;  and  to  convert  sinners  unto  God  ?     This  is 


Lkct.  VI.]  Preaching — Subjects — Directions.  185 

the  object  to  which  the  efforts  of  ministers  are  to  be  directed;  an 
object  very  different  from  that  of  displaying  either  profound  learn- 
ing or  superior  eloquence.  Try  to  save  souls  from  everlasting  de- 
struction, is  the  Divine  command  which  they  have  received ;  and 
when  they  set  themselves  to  do  God's  bidding  as  good  stewards  in 
his  household,  they  will  ordinarily  choose  those  subjects  of  dis- 
course which  shall  lead  them  to  warn  sinners  of  their  danger, 
to  stir  them  up  to  implore  mercy,  to  receive  the  Saviour  in  his 
offices,  to  deny  themselves,  take  up  their  crosses  and  follow  Him. 
In  the  execution  of  their  office,  they  will  delight  to  say,  as  John 
the  Baptist  said,  "Behold  the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  world. 

2.  To  select  subjects  wisely,  for  ordinary  pulpit  services,  the 
pastor  must  keep  in  view  that  he  is  to  preach  to  those  who  hear 
him,  and  not  to  those  who,  from  their  situations,  cannot  hear  him ; 
and  in  this  respect  a  sermon  spoken  differs  from  a  religious  treatise 
printed  and  published.  How  often  is  this  fact  overlooked  in  the 
ministry !  How  often  are  sinners  reproved  for  particular  sins, 
and  violently  scolded  at  by  their  pastors,  when  the  sinners  are  not 
in  the  congregation,  but  far  removed  from  it !  How  often  are  er- 
rorists  and  heretics  solemnly  admonished,  when  they  are  not  pres- 
ent to  hear  the  admonition !  while  the  wrong  doings  and  the 
lamentable  condition  of  those  who  are  before  the  eye  of  the  preacher, 
are  unattended  to,  and  a  *'  generation  of  vipers  "  is  left  to  encircle 
him  in  all  the  twistings  of  Pharisaical  formality,  self-righteous- 
ness, and  hypocrisy ! 

3.  In  order  to  do  his  work  well,  the  pastor  must  also  know 
the  state  of  his  flock.  The  states  of  religious  societies  are  various, 
and  the  state  of  the  same  society  may  be  rendered  various  by  its 
growth  or  decline  in  religion,  and  by  the  variety  of  prevailing 
sentiments  and  practices  prevalent  therein. 

Now,  let  the  pastor  suit  his  subjects  to  those  various  states. 
Let  him  not  preach  continually  upon  Christian  experience,  and 
the  promises  given  to  the  godly  under  their  "  many  afflictions," 
when  his  congregation  is  full  of  hardened,  Antinomian  and  gospel- 
ridden  sinners !  Let  him  not  preach  on  the  moralities  from  Sab- 
bath to  Sabbath,  when  many  around  him  are  asking  "  what  they 
must  do  to  be  saved." 

It  is  to  the  people  of  his  charge  that  he  is  to  carry  God's  Word, 


136  Pastoral  Qualifications — Gifts.  [Lect.  VL 

and  it  is  among  them  "that  he  must  rightly  divide  it."  To  exe- 
cute this  part  of  his  duty  well,  he  must  ascertain,  so  far  as  he  is 
able,  what  are  the  sentiments,  the  moral  habits,  the  religious  dif- 
ficulties, the  wants  and  desires  of  those  to  whom  he  is  to  dispense 
the  Word. 

Let  him  move  with  caution  and  address  on  his  first  settlement 
among  a  people.  In  every  congregation  there  are  little  family 
feuds,  rivalships,  and  jealousies,  of  which,  as  a  stranger,  he  can 
possess  little  knowledge ;  for  strangers  well  received  see  the  fairest 
face  of  society.  Let  him,  therefore,  take  pains  to  inquire,  and  iu 
the  mean  time  be  guarded  in  his  observations  on  men  and  things. 
In  addition  to  the  information  he  may  obtain  firom  personal  inter- 
course with  various  individuals,  let  him  seek  further  knowledge 
from  judicious  ofiicers  of  the  church,  from  the  humble  and  not 
frowardly  pious.  Mischievous  persons  are  sometimes  very  much 
inflamed  with  rehgious  zeal. 

But  let  the  pastor,  in  attempting  to  acquire  a  knowledge  of  the 
state  of  his  flock,  never  make  his  own  house  the  centre  to  which 
the  gossips  shall  direct  their  steps,  and  open  their  budgets  of  news. 
Let  him  moreover  not  dissipate  the  hours  to  be  devoted  to  study 
and  prayer,  in  idle  visits,  and  in  agricultural  pursuits  and  trad- 
ing speculations. 

A  pastor  may  be  too  much  in  the  streets  ;  and  rambling  minis- 
ters, like  rambling  mechanics,  provide  little  food  for  those  depend- 
ent on  them  for  sustenance,  but  often  preach  rambling  sermons. 

4.  To  choose  proper  subjects  of  discourse,  let  a  pastor  be  a 
careful  observer  of  the  leading  exercises  of  his  own  mind,  whilst 
he  implores  the  direction  of  the  Holy  Spirit.  He  will  preach  bet- 
ter on  subjects  which  deeply  impress  his  own  heart.  Most  fre- 
quently, those  things  which  occupy  his  serious  thoughts  when  he 
reflects  on  his  future  accountabihty,  will  promote  the  good  of  his 
people ;  add  to  which,  that  by  attending  to  his  own  spiritual  exer- 
cises, trials  and  enlargements,  he  will  be  preserved  from  convert- 
ing the  pulpit  into  a  gladiator's  box,  where  nothing  is  done  from 
Sabbath  to  Sabbath  but  drawing  the  sword  of  argumentation,  and 
making  thrusts  at  sects  and  heretics,  known  and  unknown.  A 
pastor  will  have  a  starving  flock,  who  does  nothing  more  than 
fight  the  wolves.  He  must  feed^  as  well  as  defend  his  sheep  from 
beasts  of  prey. 


Lect.  VI.]  Practical  Refiectwns.  137 

Sufficient  has  now  been  said  in  relation  to  the  proper  subjects 
of  pastoral  discourses ;  especially  when  it  is  considered  that  sub- 
jects may  be  judiciously  selected,  and  still  be  very  imperfectly, 
not  to  say  imprudently  and  unprofitably  discussed.  More,  there- 
fore, of  what  is  useful  in  pastoral  discourses,  must  depend  on  the 
sentiments  which  they  contain,  and  on  the  instruction  which  they 
convey.  To  those  thoughts  and  sentiments  which  should  enter 
into  a  gospel  preacher's  discourse,  and  constitute  the  matter  of  it, 
I  shall  direct  your  attention  in  the  next  succeeding  lectures.  Just 
now,  let  me  awaken  in  your  minds  some  practical  reflections. 

The  gift  of  preaching,  you  perceive,  acquires  its  value  from  its 
immediate  connection  with  the  ministry  of  the  gospel  of  our  Lord 
Jesus  Christ.  That  ministry  it  will  be  your  duty  to  maintain,  in  its 
Divine  institution  and  in  its  all-important  services  as  a  preaching 
and  teaching  ministry.  As  such,  it  presents  itself  to  our  view  the 
very  day  on  which  the  Holy  Spirit  descended  on  the  apostles  at 
Jerusalem,  and  endowed  them  with  power  from  on  high ;  as  such, 
and  not  as  prayer  readers  and  ritual  servitors,  its  acts,  after  the  day 
of  Pentecost,  are  described  by  the  inspired  historian  of  what  trans- 
pired ;  as  such,  it  called  for  special  epistles  from  the  apostle  Paul, 
addressed  to  Titus  and  Timothy ;  05  such^  in  the  exercise  of  its 
preaching  gift,  it  could  reach  the  hostile  multitudes  in  every  city, 
publish  the  tidings  of  a  Saviour  come,  spread  light  abroad,  disturb 
the  heathen  philosophers  in  their  various  schools,  and  the  priests 
of  idolatry  in  the  recesses  of  their  temples ;  arrest,  by  its  brilliant 
victories  over  innumerable  minds,  the  attention  of  civil  magis- 
trates, even  of  emperors,  and  cause  the  enraged  mass  of  idolaters 
to  cry  out  in  alarm,  "Those  that  have  turned  the  world  upside 
down,  have  come  hither  also."     (Acts  xvii.) 

By  what  means  did  these  primitive  ministers  of  Christ  effect 
such  a  surprising  revolution  in  the  sentiments,  hearts,  and  habits 
of  thousands  in  every  country  ?  The  sacred  historian  Luke,  and 
the  actors  themselves  in  that  great  work,  tell  us  that  they  used 
"no  carnal  weapons,"  and  seduced  none  over  to  their  opinions  and 
sect  by  offers  of  place  and  power  in  the  empire ;  that  they  did  not 
allure  men  into  their  despised  association  by  inviting  them  into 
gorgeous  temples,  before  splendid  altars,  and  a  priesthood  dressed  up 
in  rich  vestments,  to  render  their  ceremonial  services  more  impos- 


138  Pastoral  Qualifications — Oifis.  [Lect.  VL 

ing :  for  they  had  neither  temples,  nor  altars,  nor  meeting-houses 
for  their  accommodation,  but  "were  troubled  on  every  side,"  per- 
secuted, and  treated  with  scorn  by  the  noble  and  the  mighty.  Yet 
they  triumphed  over  opposition,  and  added  multitudes  of  converts 
to  the  Christian  faith  "by  the  foolishness  of  preaching."  They 
preached  the  Word  of  Christ,  and  that  Word  was  the  power  of 
God  unto  salvation. 

Now  if  preaching  the  gospel  be  the  ordinance  of  God ;  if  by 
it  he  has  determined  to  execute  the  purposes  of  his  grace ;  if  it 
be,  in  its  simplicity  and  purity,  a  means  so  powerful  in  storming 
the  strongholds  of  Satan,  so  efficient  in  rousing  a  sleeping  world, 
then  we  may  rest  assured  that,  if  evil  be  at  any  time  meditated 
against  the  Church — if  her  light  is  to  be  so  far  extinguished  as 
to  introduce  superstition,  ritualism,  and  a  lordly  priesthood  into 
her  courts — opposition^  more  or  less  open  and  vigorous,  will  be 
made  to  that  ministry  which  the  Saviour  appointed  to  be  a  preach- 
ing and  teaching  ministry^  and  which  his  apostles  so  nobly  fulfilled. 
Then  the  absurd  doctrine  of  apostolic  succession  will  be  revived, 
so  that  preachers  shall  not  be  called  by  the  Church,  and  set  apart 
by  her  ministry,  but  depend  upon  the  pleasure  of  a  "Lord  Bishop" 
for  their  assistance,  and  receive  the  word  at  his  mouth:  then,  in 
places  of  worship,  pulpits  will  be  thrust  out  of  their  proper  situ- 
ations for  addressing  an  audience,  to  intimate  that  preaching  the 
Word  is  an  ordinance  that  may  be  dispensed  with,  and  only 
occasionally  observed :  and  altars  built  up  and  decorated,  as  if 
they  were  pieces  of  furniture  essential  to  Christian  worship.  Then 
the  fashionable  cry  will  be  raised  in  favor  of  short  sermons ;  ser- 
mons resembling  Pharaoh's  lean  kine,  fit  only  to  devour  the  doc- 
trinal richness  of  that  gospel  which  Paul  preached,  as  he  said  to 
believers,  "that  the  eyes  of  your  understanding  being  enlightened, 
ye  may  know  what  is  the  hope  of  his  calling,  and  what  the 
riches  of  the  glory  of  his  inheritance  in  the  saints,  and  what  is 
the  exceeding  greatness  of  his  power  to  us-ward  who  believe, 
according  to  the  working  of  his  mighty  power,  which  he  wrought 
in  Christ  when  he  raised  him  from  the  dead,  and  set  him  at  his 
own  right  hand  in  heavenly  places."  (Ephes.  i.)  Then,  too,  the 
sacraments,  which  derive  their  being  and  utility  firora  the  Word, 
will  be  made  the  great  instrumentalities  for  conveying  saving 


Lkct.  VI.]  Practical  Reflections.  139 

grace  to  souls,  while  the  ordinance  of  preaching  the  Word  itself 
will  be  treated  as  of  little  significance.* 

What  I  have  just  said,  corresponds  with  facts  recorded  in 
Church  histories.  It  is  now  seen  in  its  realities  and  effects  in 
the  Church  of  Rome,  and  in  the  doings  of  those  who  would 
extend  the  power  of  Rome  into  Protestant  countries. 

But,  happily,  you  know  the  gospel  ministry  to  be  a  divine  in- 
stitution of  a  high  character,  as  an  instrument  of  "  making  known 
the  mystery  of  Christ,"  and  as  a  means  of  feeding  the  sheep  and 
lambs  of  his  flock ;  and  your  duty  will  lead  you  to  defend  it  as 
such,  to  maintain  its  great  importance  among  the  ordinances  of 
God.  It  is  indeed  one  of  the  most  precious,  as  it  is  the  first  gift 
of  the  Saviour  after  his  glorious  ascension  into  heaven.  Words 
cannot  express  its  full  value  to  a  lost  world ;  for  though  it  be 
"a  treasure  put  into  earthen  vessels,"  yet  it  is  a  golden  treasure, 
to  be  more  carefully  preserved  than  the  wealth  of  empires. 
Events  which  have  transpired  through  centuries  past,  and  the 
present  condition  of  nations  and  kingdoms,  prove  that  the  moral 
elevation  of  man  in  the  social  state  depends  not  on  the  advance 
of  science,  nor  on  improvements  in  the  arts,  but  upon  an  enlight- 
ened, faithful,  and  preaching  ministry  of  the  Word.  Oh,  with 
what  importunity  should  the  Church  supplicate  "the  Lord  of 
the  harvest  to  send  more  laborers  into  the  harvest-field:  for  the 
harvest  truly  is  great,  but  the  laborers  are  few !" 

Into  this  harvest-field  you  have  expressed  a  desire  to  enter, 
and  to  be  actively  employed.  It  therefore  becomes  you,  as 
theological  students,  especially  to  reflect,  that  the  office  of  a 
minister  of  the  Word  brings  men  into  a  relation  to  the  Most 
Iligh  God,  such  as  no  other  class  of  human  beings  sustain. 
For  the  office  is  one  appointed  by  "God  manifest  in  the  flesh, 
seen  of  angels,  justified  in  the  spirit,  and  received  up  into  glory :" 
an  office  designed  to  supply,  in  the  Church  here  below,  the 
absence  of  the  Saviour's  bodily  presence  and  instructions;  and 
as  that  Church  is  a  visible  society,  to  be  a  visible  instrument  in 
the  hand  of  the  Holy  Spirit  for  promoting  her  interests,  and  for 


*  Those  who  thus  exalt  the  sacraments,  -will  not  require  the  knowledge  of  divin« 
truths :  it  will  be  sufficient,  in  their  judgment,  if  Christians  can  repeat  the  Lord'i 
Prayer,  the  creed,  and  the  approved  catechism. 


140  Pastoral  Qualifications — Gifts.  [Lect.  VI. 

"  bringing  many  sons  to  glory."  The  Evangelical  Pastor  stands 
and  speaks  in  the  name  and  stead  -of  the  Lord  Jesus  Christ. 
What  a  high  and  momentous  embassy !  It  lifts  a  worm  of  the 
dust  above  earth's  most  coveted  employments,  and  places  him 
with  ministering  angels  in  a  service,  the  honors  and  rewards  of 
which  far  exceed  all  earth's  glories.  No  wonder  that  Paul  said, 
"I  speak  to  you  Gentiles,  inasmuch  as  I  am  the  apostle  of  the 
Gentiles,  /  magnify  mine  office^  No  wonder  that  the  learned  and 
pious  Whitaker,  in  the  view  of  all  the  duties  and  trials  of  the 
gospel  ministry,  should  still  say,  "I  had  rather  be  a  preacher 
of  the  gospel  than  an  emperor." 

The  relations  and  ends  of  the  gospel  ministry  do  indeed  confer 
on  a  faithful  Evangelical  Pastor  honors  peculiar  and  sublime. 
Hence  it  may  be  said  that,  under  the  constitution  of  things  in 
this  world,  the  Supreme  Being  employs  civil  magistrates,  and 
those  whom  men  call  "the  honorable  of  the  earth,"  as  overseers 
and  keepers  of  the  wicked,  restraining  them  from  doing  harm  to 
their  fellows.  He  uses  kings  and  princes  as  he  did  proud  and 
mighty  Nebuchadnezzar,  in  all  their  transitory  greatness,  as 
"rods"  in  his  hand,  to  scourge  the  ungodly;  as  the  executioners 
of  his  wrath,  directed  against  nations  who  have  filled  up  the 
measure  of  their  iniquities.  But  ministers  of  the  gospel  are 
God's  stewards  in  his  household  of  grace  here,  and  they  stand 
next  the  Master  himself  in  his  establishment :  stewards,  set  over 
God's  precious  things;  the  mysteries  of  his  kingdom,  the  souls 
of  his  people ;  the  interests  of  that  Church,  which  is  dear  to  him 
"  as  the  apple  of  his  eye,"  and  which  he  hath  purchased  with  his 
own  blood. 

Not  only  are  ministers ." stewards,"  but  they  are  stewards  in 
their  Lord's  absence  from  his  house  here  below ;  called  to  act  in 
his  name,  and  agreeably  to  the  orders  which  they  have  received 
from  him.  , 

Among  those  orders,  the  first  and  most  prominent  is  this  well- 
known  one:  "Go,  preach  the  gospel."  "Preach  the  Word;  be 
instant  in  season  and  out  of  season;  reprove,  rebuke,  exhort, 
with  all  long-suffering  and  doctrine."  Accordingly,  the  apostles 
themselves  were  abundant  in  labors  as  preachers^  and  their  labors 
in  preaching  brought  them  into  conflict  with  Jews  and  Gentiles, 
and  exposed  them  to  severe  persecutions. 


Lkot.  VI.]  '  Practical  Reflections.  141 

That  Divine  command  to  preach  the  Word  is  unrepealed,  and 
brings  with  it  into  requisition  the  gift  of  "  preaching,"  as  a  quali- 
fication for  the  gospel  ministry ;  and  this  important  gift  it  is  now 
your  duty  assiduously  to  cultivate.  Men  may  be  mighty  in  the 
Scriptures,  and  compose  approved  sermons;  but  with  a  slender 
gift  in  speaking  their  sermons,  or  exhibiting  their  knowledge  of 
divine  truth,  they  will  fail  in  attracting  and  fixing  the  attention 
of  their  hearers,  and  especially  in  impressing  conviction  on  their 
minds.  Many  pious  and  learned  divines  have  been  inefficient 
and  neglected  preachers ;  and  some  in  the  ministry,  by  their 
talent  in  preaching,  have  covered  many  imperfections  in  their 
compositions. 

This  gift  of  preaching  will  be  called  up  again,  when  I  shall 
come  to  speak  of  the  delivery  of  sermons.  In  the  mean  time, 
I  shall  remind  you  that  the  gift  of  preaching,  which  should  rest 
on  various  knowledge,  comprehends  the  happy  and  ready  exer- 
cise, not  merely  of  mental  power,  but  also  of  bodily  endowments 
and  personal  accomplishments.  Cast  then  your  eyes  around,  and 
every  faculty  which  yields  an  item  in  constituting  the  gift  of 
preaching,  seek  to  improve.  You  may  not  perhaps,  after  all  your 
study  and  care,  be  able  so  to  preach  as  to  command  popularity, 
and  have  your  name  inserted  among  the  pulpit  orators  of  the 
day ;  but  your  improved  gift  in  preaching,  supported  by  the  piety 
of  your  hearts,  will  render  you  instructive  and  useful  preachers, 
"  workmen  that  need  not  be  ashamed,"  "  teachers  that  will 
command  the  attentive  ear  of  all  but  scorners."  But  "  who  is 
sufficient  for  these  things  ?  "  Under  a  sense  of  your  insufficiency 
for  preaching  the  Word,  look  up  "to  the  Father  of  Lights,  from 
whom  Cometh  down  every  good  and  every  perfect  gift,"  the  suf- 
ficiency of  whose  grace  can  supply  your  needs,  and  make  "  the 
weak  things  of  this  world  confound  the  things  that  are  mighty." 
It  was  in  direct  relation  "to  the  foolishness  of  preaching,"  and 
the  gift  of  preaching  in  its  exercise,  that  the  apostle  Paul  penned 
those  soul-encouraging  words,  "the  foolishness  of  God  is  wiser 
than  men,  and  the  weakness  of  God  is  stronger  than  men." 
(1  Cor.  i.  25.) 

Depend  not  then  upon  your  natural  endowments  for  public 
speaking,  nor  upon  the  applause  which  you  have  received  in 
the   course   of  your   literary  studies  as  orators;  but  seek  your 


142  Pastoral  Qualifications — Gifts.  [Lkct.  VL 

ability  for  the  work  of  preaching,  which  requires  attributes  in 
some  measure  peculiar,  where  Paul  sought  it,  "by  bowing  your 
knees  unto  the  Father  of  our  Lord  Jesus  Christ,"  (Ephes.  iii.  14,) 
by  feeling  your  need  of  the  influences  of  the  Spirit  of  grace  and 
power,  and  by  enduring  "as  seeing  him  who  is  invisible."  Be 
solicitous  so  to  do,  so  to  act,  and  so  to  feel.  Let  faith  look  at  the 
sacrifice  on  Mount  Calvary,  and  then  raise  her  eye  still  higher, 
and  look  at  your  High  Priest  interceding  in  heaven. 

Be  not  discouraged  by  any  difficulty  in  your  first  attempts  at 
preaching  the  Word ;  for  if  the  gift  can  be  improved,  then  it  is 
not  for  yourselves  now  to  say  what  you  will  be  as  preachers  of 
the  Word,  if  "the  Master  has  need  of  you,"  nor  to  predict  the 
effects  that  will  result  from  your  preaching  power.  Was  it  not 
Curran,  who  tried  to  speak  for  the  first  time  at  the  meeting  of 
the  Irish  Historical  Society,  but  the  words  died  on  his  lips,  and 
he  sat  down  amid  titters,  characterized  by  one  "  as  milk  and  water"  ? 
Yet  at  what  elevation  did  this  man  reach  as  a  public  speaker ! 


k! 


LECTURE    VII. 

QUALIFICATIONS  OF  THE   PASTORAL   OFFICE,  CONTINUED. 

GIFTS — THE  GIFT  OF  PREACHING  THE  WORD. 

ON    THE    COMPOSITION    OF    SERMONS. 

Knowledge,  so  far  as  it  is  a  valuable  attribute  of  mind,  is 
made  up  of  facts  in  the  arts  and  sciences ;  and  composition,  whether 
written  or  spoken,  derives  its  relative  value  from  the  number  of 
facts  which  it  contains,  and  the  manner  in  which  those  important 
facts  are  exhibited  or  expressed. 

A  sermon  or  pastoral  discourse  is  a  composition,  and  as  such 
its  utility  and  value  will  depend  upon  the  good  thoughts,  ideas, 
truths,  or  sentiments  of  which,  in  the  interesting  concern  of  gospel 
publication,  it  is  the  vehicle. 

In  speaking  of  those  things  which  enter  into  the  composition 
of  a  sermon,  I  have,  in  the  preceding  lecture,  shown  the  subjects 
ordinarily  to  be  selected  and  discussed  by  evangelical  pastors,  as 
the  themes  of  their  public  discourses ;  and  must  now  direct  your 
attention, 

Second,  To  the  thoughts  or  sentiments  which  should 
form  the  matter  of  those  discourses. 

It  is  almost  unnecessary  to  observe  to  you  that  it  is  not  the  sub- 
ject selected,  nor  the  style  used,  nor  the  method  adopted  by  the 
preacher,  that  gives  a  character  of  value  or  otherwise  to  his  ser- 
mon ;  but  the  sentiments,  truths,  and  reasonings  which  that  sermon 
comprehends.  The  other  requisites  have  their  proper  place  in 
compositions;  but  it  is  by  the  ideas  and  arguments  which  the 
Christian  teacher  expresses  in  his  discourses,  that  he  is  to  commu- 
nicate instruction  to  others.  Speak  to  their  understandings  and 
their  hearts,  and  thereby  "  edify  the  body  of  Christ."     It  was  with 


144  Pastoral  Qualifications —  Oifis.  [Lect.  VI. 

a  special  view  to  this  effect  of  preaching  the  Word,  that  the  apostle 
Paul  said  to  Timothy,  "  Neither  give  heed  to  fables  and  endless 
genealogies,  which  minister  questions  rather  than  godly  edifying, 
which  is  in  faith."  "  Give  thyself  to  reading."  "  Study  to  show 
thyself  approved  unto  God,  a  workman  that  needeth  not  to  be 
ashamed,  rightly  dividing  the  Word  of  truth :  for  the  time  will 
come  when  they  will  not  endure  sound  doctrine,  but  after  their 
own  lusts  shall  they  heap  to  themselves  teachers  having  itching 
ears,  and  they  shall  turn  their  ears  from  the  truth,  and  shall  be 
turned  unto  fables."     (2  Tim.  iv.) 

Impressed  by  the  fact  that  the  sentiments  or  truths  expressed 
must  give  a  sermon  its  proper  character,  I  proceed  to  observe — 

1.  That  those  thoughts  or  sentiments,  to  answer  the  end  of 
preaching,  must  be  pregnant  with  and  illustrative  of  divine  truth, 
and  instructive  and  profTtable  to  the  hearers.  The  minister  of 
Christ  is  a  "  teacher  of  good  things,"  and,  as  Paul  said  to  Timothy, 
he  must  so  preach,  "that  his  profiting  may  appear  to  all."  (1  Tim. 
iv.  15.)  Instruction  in  the  things  of  religion  was  contemplated  by 
the  Saviour,  when  he  instituted  the  ministry.  (Matt,  xxviii.) 
The  Christian  religion  is  called,  preeminently,  "light  come  into 
the  world,"  "knowledge,"  "wisdom."  The  Divine  Word  is  made 
up  of  truths  to  be  published,  taught,  known,  and  believed.  It  is 
said,  "  to  give  understanding  to  the  simple,  and  to  make  the  fool- 
ish wise."  Now,  this  high  character  it  should  sustain  in  the 
preaching  of  the  Evangelical  Pastor.  His  lips  should  teach  sound 
doctrine,  though  his  arguments  and  illustrations  in  confirmation  of 
such  doctrine,  may  be  drawn  from  various  sources.  "  Take  heed 
to  thy  doctrine,"  said  Paul  to  Timothy,  "for  in  so  doing  thou 
shalt  save  thyself  and  them  that  hear  thee."  His  sermons  should 
enlighten  the  mind,  and  enable  those  who  hear  him  to  know  what 
the  "will  of  the  Lord  is,"  and  to  discern  the  way  which  leads  to 
the  heavenly  city.  He  is  set  apart  to  war  against  that  "  kingdom 
of  darkness"  which  sin  has  erected  in  this  world,  "by  holding 
forth  the  Word  of  life,  and  speaking  the  truth  in  love."  Satan, 
"  a  pyramid  of  mind  on  the  dark  desert  of  despair,"  builds  his 
empire 

"On  opinioD,  fount  of  action,  falsely  held." 

The  gospel  preacher  is  directed  to  meet  this  foe  in  combat.     His 


Lect.  VII.]  Sermons — Composition.  145 

weapon  is  the  Word  of  God,  so  published  in  instructive  discourses, 
as  that  it  shall  recommend  itself  to  every  man's  sober  reflection 
and  "  conscience  in  the  sight  of  God." 

Sermons  replete  with  metaphysical  subtleties,  like  those  of  the 
schoolmen  in  the  dark  ages,  may  do  honor  to  the  philosophy  of 
Aristotle,  or  to  some  other  philosophy,  fashionable  for  a  day,  but 
they  detract  from  the  high  character  of  the  religion  of  the  crucified 
One,  (1  Cor.  ii.  2,)  and  are  unprofitable  and  mischievous. 

So  also  discourses  filled  with  light  and  frothy  sentiments,  in 
which,  as  Archbishop  Usher  says,  "  Corinthian  Vanity"  displays 
herself,  or  Ignorance  betrays  her  slender  resources,  by  harping 
upon  one  or  two  ideas  hastily  snatched  from  some  commentator, 
(though  there  be  no  direct  violation  of  the  law  of  truth,)  or  by 
misrepresenting  facts,  are  disgraceful  to  the  gospel  ministry,  (1 
Pet.  iv.  11.) 

It  is  not  required,  in  the  composition  of  pulpit  discourses,  that 
they  shall  be  equally  instructive ;  this,  from  the  variety  of  sub- 
jects discussed,  cannot  be  expected:  but  let  the  preacher  speak 
sound  doctrine  and  good  sense ;  then  he  will  always  edify  his  se- 
rious and  intelligent  hearers.  Perhaps  the  greatest  pulpit  orators 
are  not  so  useful  in  communicating  solid  instruction  as  those  who, 
without  oratorical  powers,  enrich  their  sermons  with  deep  thought, 
with  heart-searching  and  practical  divinity  ;  nor  are  those  persons 
who,  on  the  Sabbath,  are  seen  to  be  in  chase  of  popular  preachers, 
found  to  have  furnished  their  minds  with  a  large  measure  of 
Scripture  knowledge.  Great  will  be  the  mistake  of  such  persons, 
if  they  suppose  that  they  are  to  be  lifted  up  to  heaven  by  their 
ears.     (Jas.  i.  22,  23.) 

2.  But  the  thoughts  in  a  sermon  may,  in  themselves,  be  good 
and  useful ;  still,  they  may  be  out  of  their  proper  place,  because 
unconnected  with  the  subject,  or  with  one  another.  In  preaching 
well,  it  is  therefore  required  that  the  thoughts  or  sentiments  in  a 
sermon  shall  be  pertinent^  growing  naturally  out  of  the  subject 
selected  by  the  preacher,  and  tending  to  exhibit  it  in  a  clear  light. 

Bishop  Porteus,  so  remarkable  for  the  good  sense  of  his  writings, 
disappoints  his  readers  by  selecting  for  the  subject  of  one  of  his 
sermons.  Evangelical  Sober-mindedness^  inculcated  by  Paul  in  these 
words  to  Timothy:  "Young  men  likewise  exhort,  that  they  be 
sober-minded."  But  his  thoughts  in  that  sermon  have  little  con- 
10 


146  Pastoral  Qualifications — Gifts.  [Lect.  VII. 

nection  with  the  subject  proposed  in  the  text,  but  are  employed 
about  the  advantages  to  youth  of  an  academical  education. 
How  very  remote  from  Paul's  thoughts,  at  the  time  he  penned 
those  words,  was  either  a  liberal  education  in  the  literary  institu- 
tions, or  any  benefits  which  resulted  from  such  culture  of  the 
human  mind ! 

But  less  pertinent  still  are  the  thoughts  expressed  in  a  sermon, 
when  the  preacher  writes  or  speaks  as  if  he  were  anxious  to  accu- 
mulate matter,  without  any  regard  to  the  connection  of  its  parts, 
running  out  into  digressions  until  the  subject  be  lost,  and  a  new 
one  introduced.  Such  a  discourse  may  well  be  compared  to  "  a 
rope  of  sand."  I  once  heard  a  preacher,  when  his  subject  was  the 
resurrection  of  Christ,  and  its  effects  upon  the  minds  of  his  disci- 
ples, (John  XX.  20,)  deliver  a  piece  of  a  dissertation  going  to  prove 
that  assimilation  is  one  of  the  original  principles  of  the  human 
constitution.  On  another  occasion,  I  heard  one  who  had  the  repu- 
tation of  being  "  a  master  in  Israel,"  enter  into  a  long  disquisi- 
tion, philosophical  indeed,  respecting  the  principle  of  animal  life, 
when  his  text  was,  Rom.  i.  21,  "  Neither  were  thankful ;"  and  his 
subject,  the  duty  of  national  thanksgiving.  If  the  preacher  is  to 
enjoy  such  license,  the  pious  poor  especially  will  seek  instruction 
from  the  Word  elsewhere. 

You  will  consider  pertinency  as  standing  opposed  to  unnecessary 
amplification^  to  superfluous  reasoning,  and  also  "to  a  cumbersome 
citation  of  Scripture  passages."  The  last-mentioned  fault  was 
committed  by  preachers  much  engaged  in  controversy,  after  the 
dawn  of  the  Reformation.  At  this  day,  no  such  defect  attaches 
to  sermons  heard  in  Christian  assemblies.  On  the  contrary,  many 
preachers  are  so  enamored  of  their  own  phraseology,  so  impressed 
with  the  worth  of  their  own  ideas  and  arguments,  that  in  their 
sermons  they  will  permit  scarcely  one  passage  of  Scripture  to  fall 
upon  the  listening  ear. 

3.  Again :  The  thoughts  in  sermons  should  be  not  only  perti- 
nent, but  also  profound. 

By  the  use  of  the  term  profound,  in  this  connection,  it  is  not  my 
design  to  insinuate  that  the  preacher  should,  in  the  discussion  of 
his  subject,  introduce  as  many  metaphysical  terms  and  propositions 
as  he  can  drag  in,  or  attempt  to  show  the  extent  of  his  literary 
studies,  and  the  depth  of  his  philosophical  researches,  or  his  inti- 


Lect.  vn.]  Sermons — Composition.  I47 

mate  acquaintance  with  scholastic  and  controversial  theology.  Far 
from  it.  Such  profundity  of  thought  usually  characterizes  the 
sermons  of  those  "who  aim  to  pervert  the  gospel  of  Christ,"  and  is 
no  doubt  partiall}^  referred  to  by  the  apostle  of  the  Gentiles,  in 
Col.  ii.  8 :  "  Beware  lest  any  man  spoil  you  through  philosophy 
and  vain  deceit,  after  the  tradition  of  men,  after  the  rudiments  of 
the  world,  and  not  after  Christ." 

But  I  here  apply  the  word  "profound"  to  the  subject  proposed 
by  the  text  itself  to  be  discussed.  Accordingly,  the  thoughts  of 
a  preacher  on  any  given  subject  are  said  to  be  profound,  when 
they  do  not  skim  along  the  surface  of  the  subject,  nor  exhibit 
the  least  important  part  of  it,  but  serve  to  unfold  clearly  the 
subject  itself;  or  in  other  words,  when  they  enable  those 
who  hear,  to  know  the  mind  of  the  Spirit  and  the  will  of  God 
expressed  in  the  text.  For  instance,  were  a  preacher  to  speak 
from  the  words,  "  Behold  the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  world,"  and  in  the  discussion  of  this  subject  were  to 
expand  his  remarks  in  the  exhibition  of  our  Lord  Jesus  Christ  as 
a  mayi  and  a  teacher,  distinguished  by  the  purity  of  his  life,  and 
the  heavenly  sweetness  and  meekness  of  his  temper,  and  forbear 
to  preach  him  in  his  office  of  a  Saviour  from  sin,  to  exhibit  him 
in  the  interesting  light  of  a  "  Lamb  "  or  sacrifice  offered  up  to 
make  atonement  for  sin,  he  would  do  violence  to  the  evident  sense 
of  the  passage;  and  though  his  observations  in  relation  to  the 
Redeemer,  as  being  an  illustrious  example  to  us  in  every  virtue, 
should  be  both  correct  and  eloquent,  yet  they  would  not  be  pro- 
found. 

Let  the  preacher,  then,  study  to  exhibit  the  mind  of  the  Holy 
Spirit,  in  the  passage  before  him ;  let  him  enter  into  the  core  of 
his  text.  Divine  truth  is  valuable,  not  merely  as  it  serves  to  cor- 
rect the  judgment  where  it  errs,  but  as  it  exhibits  objects  of  moral 
beauty  to  attract  the  heart  with  its  affections. 

4.  The  thoughts  in  a  sermon  should  also  be  select.  This  requisi- 
tion is  a  law  in  all  good  writing  and  speaking,  and  is  particularly 
in  force  in  the  composition  of  a  sermon,  which  ought  to  abound 
in  good  sense,  and  which,  from  the  frequency  of  preaching,  ought 
to  be  made  as  awakening  and  impressive  as  the  best  thoughts  of  a 
preacher  on  a  subject  will  permit. 

That  discourse  in  which  a  subject  is  attempted  to  be  exhausted, 


148  Pastoral  Qualifications — Gifts.  [Lect.  VII. 

is  like  a  river  which,  in  proportion  to  its  breadth,  becomes  shallow 
and  less  useful  for  navigation.  Do  not,  therefore,  say  all  that  you 
can  say  on  a  subject;  do  not  introduce  into  your  sermon  every 
good  thought  that  may  arise  in  your  mind,  or  every  good  extract 
which  you  have  made.  Condense  the  rays  of  light,  that  they  may 
acquire  the  energy  of  fire. 

It  is  known,  indeed,  that  the  young  preacher  is  not  much  in 
danger  of  exhausting  a  subject,  but  more  disposed  to  introduce 
irrelevant  matter  into  his  sermons.  His  difficulty,  at  the  begin- 
ning of  his  ministry,  arises  more  from  penury  than  exuberance  of 
thought.  Still,  as  his  reading  extends,  and  as  he  becomes  more 
free  and  careless  in  his  compositions,  he  is  apt  to  say  too  much, 
when  fewer  thoughts  forcibly  expressed  would  be  better. 

I  now  proceed  to  point  out  the  method  to  be  observed  in  ac- 
quiring matter  for  discourses,  such  as  will  render  the  pulpit  ser- 
vice of  a  pastor  more  acceptable  and  edifying. 

(1.)  The  preacher  must  study  his  subject  and  ruminate  upon  it. 
"  Meditate  on  these  things."  (1  Tim.  iv.  15.)  "  Give  thyself  wholly 
to  them" — Ev  rovroL^  eoTL — "be  in  them;"  a  phrase  evidently  in- 
tended to  express  the  steady  application  of  the  mind  to  the  con- 
sideration of  divine  truths,  in  their  connection. 

That  study  here  referred  to  includes  two  things,  namely :  the 
reading  carefully  of  the  Holy  Scriptures,  and  of  the  most  approved 
writers  on  the  subject  of  our  study ;  and  reflection,  united  with 
various  reading. 

It  has  been  strongly  recommended,  that,  apart  from  the  exercise 
of  domestic  worship,  the  pastor  devote  an  hour  each  day  in  read- 
ing the  Scriptures  in  or^er,  noting  in  each  chapter  or  portion  the 
passages  which  are  not  plain  to  his  understanding,  and  which 
therefore  require  more  particular  study,  and  especially  those  pas- 
sages which  speak  to  his  own  heart :  the  latter  ought  to  be  read 
frequently  over,  and  committed  to  memory,  for  the  preacher  will 
find  much  use  for  such  passages,  both  in  composition,  and  when 
he  is  addressing  a  Christian  congregation. 

The  approved  writers  to  be  read  are  happily  many,  and  to  be 
found  in  the,  book -stores.  They  comprehend  four  classes,  namely : 
commentators  and  paraphraists ;  writers  on  some  branch  of  didac- 
tic or  practical  divinity ;  writers  of  sermons ;  and  writers  of  re- 
ligious essays  and  treatises.     Eeadily  do  young  ministers  furnish 


Lect.  VII.]  Sermons — Matter,  149 

their  rooms  with  books  of  sermons,  especially  those  which  are 
applauded  as  being  the  productions  of  genius,  and  are  extensively 
circulated  among  the  literary  and  fashionable  in  society ;  such  as 
Blair's  sermons,  the  sermons  of  Saurin,  Bourdaloue,  Massillon, 
Wardlaw,  Chalmers,  etc.  O^hese  are  supposed  to  afford  the  best 
helps  to  those  who  have  just  entered  the  ministry.  Doubtless  they 
are  useful,  in  respect  of  matter  and  style ;  but,  it  ought  to  be 
remembered,  that  these  discourses  were  written  and  corrected  with 
much  labor,  for  the  defense  of  certain  great  principles  of  the 
Christian  religion,  and  were  addressed  principally  to  men  of  supe- 
rior intelligence,  taste  and  station.  Unless  delivered  by  superior 
oratorical  powers,  they  would  make  little  impression  on  the  com- 
mon mind,  and  are  not  good  models  to  those  who  are  called  to 
preach  "  both  to  the  wise  and  the  unwise."  They  aid  the  young 
pastor  very  little  in  his  attempts  to  relieve  the  wounded  Samaritan, 
or  to  fix  the  arrows  of  conviction  deep  in  the  heart  of  the  careless 
sinner.  Be  this,  however,  as  it  may,  I  am  persuaded  that  young 
preachers,  after  their  style  has  been  improved  in  our  academical 
institutions,  will  derive  more  immediate  help,  in  their  ordinary 
preachings,  from  Flavel's  sermons,  the  sermons  of  Davies,  Jay, 
and  others.  Religious  treatises,  such  as  Witherspoon  on  Regen- 
eration, Simeon  on  the  Holy  Spirit,  ought  to  be  well  studied. 

But  some  who  preach  the  Word  keep  their  minds  unfurnished 
with  much  useful  knowledge,  by  restricting  their  reading  to  ser- 
mons and  theological  works.  The  facts  contained  in  the  Bible, 
the  doctrines  which  the  Christian  minister  is  bound  to  teach  and 
defend,  are  connected,  by  stronger  or  feebler  relations,  with  almost 
every  department  of  knowledge.  He  cannot,  therefore,  extend 
his  researches  too  far,  provided  his  official  duties  be  not  neglected. 
Every  useful  and  ornamental  art,  and  every  branch  of  science, 
afford  facts  which  serve  to  enlarge  the  range  of  his  thoughts  and 
to  supply  him  with  illustrations,  in  discussing  well  the  very  vari- 
ous subjects  which  he  selects  as  the  themes  of  his  successive  dis- 
courses. 
(2.)  But  reading,  as  you  already  know  and  have  often  heard,  to  be 
profitable,  must  be  followed  by  reflection.  Father  Augustine  long 
since  said,  "Lectio  inquirit — oratio  postulat — meditatio  invemt — 
contemplatio  degustat."  Some  young  men  in  the  gospel  ministry 
exhibit  a  voracious  appetite  in  reading  books;  but  there  is  no 


150  Pastoral  Qualifications — Gifts.  [Lect.  YII. 

digestion  by  them  of  what  they  read.  Hence,  when  they  take  up 
their  pens  to  compose  sermons,  they  are  obliged  to  borrow  with- 
out ceremony  from  the  writers  before  them  too  lavishly.  It  is  an 
unhappy  condition,  in  natural  life,  to  live  by  horrowing.  Such  a 
life  usually  is  the  result  of  indolent  habits:  but  "the  pastor  must 
not  be  slothful  in  business ;"  he  must  give  himself  to  reading  and 
collecting  facts ;  he  must  hold  in  his  hands  other  writings  than 
popular  sermons ;  and  must  discipline  his  mind  to  deep  reflection. 
"I  will  not  offer  unto  the  Lord,"  said  one,  "that  which  cost  me 
nothing."  Certain  it  is,  the  priests  of  the  tabernacle  were  re- 
quired to  use,  not  merely  oil,  but  beaten  oil,  in  the  divine  service. 
So  ministers  of  the  gospel,  by  study  and  reflection,  must  beat  that 
oil  wherewith  they  attempt  to  enlighten  Christian  temples. 

Here  I  must  observe  that  time  is  necessary,  both  for  study  and 
reflection.  A  pastor  therefore  should  husband  his  time  well ;  for 
he  will  find  many  interruptions  in  his  course  of  study,  some  of 
which  arise  from  urgent  calls  to  parochial  duties,  and  many  of 
which  it  will  not  be  in  his  power  to  set  aside.  Early  after  the 
Sabbath,  and  even  on  Sabbath  evenings,  if  he  can,  he  should  select 
the  subject  of  his  next  discourse.  The  sooner  he  makes  this  ar- 
rangement, the  sooner  he  can  put  his  mind  into  a  course  of  read- 
ing, and  into  a  train  of  reflection  suited  to  the  better  performance 
of  his  work.  Very  injurious  is  it  to  a  pastor,  to  dissipate  the  first 
days  of  the  week  in  what  he  is  pleased  to  call  recreation.  An 
idle  Monday  makes  a  daughter  of  Tuesday,  and  a  step-son  of 
Wednesday ;  and  a  few  days  expended  in  doing  little  to  purpose, 
create  towards  the  end  of  the  week  a  severe  pressure  of  disagree- 
able study  and  torturing  anxieties,  an  undue  hurry  in  preparation 
for  the  Sabbath ;  or  obliges  a  pastor  to  depend  on  old  sermons,  or 
to  repeat  sentiments  which  are  uppermost  in  his  memory,  and  de- 
livered in  his  preceding  sermons.  And  is  it  a  matter  of  small 
moment,  to  be  unprepared  for  a  service  of  this  solemn  kind? 
"  What  impudence,"  says  an  old  writer,  "is  it  in  the  great  busi- 
ness of  salvation,  when  a  man  appears  before  the  church,  before 
angels,  before  God,  to  discourse  in  a  loose  manner,  so  as  to  flatten 
devotion  instead  of  exciting  it,  and  to  prostrate  the  esteem  and 
authority  of  the  great  ordinance  of  preaching!" 
(3.)  Let  me  add,  that  to  be  rich  in  matter  for  pastoral  preaching, 
prayer  must  be  united  with  habits  of  study  and  reflection.     It  was 


Lect.  VII.]  Sermons — Style.  151 

a  saying  of  Martin  Luther,  "Bene  orasse  est,  bene  studuisse  1" 
He  always  found  himself  in  a  better  disposition  for  study  and  for 
preaching,  after  he  had  composed  his  thoughts  and  lifted  up  his 
heart  to  God  in  prayer.  Bradford,  who  died  a  martyr  to  the 
faith  under  the  reign  of  Queen  Mary,  and  who  was  successful  in 
preaching  the  Word  and  defending  the  Reformation  principles, 
united  mach  prayer  with  study  in  his  preparation  for  the  pulpit. 

Much  help  do  we  need  from  God  in  this  great  work.  To  do 
good  to  souls,  our  own  insufficiency  must  be  felt ;  and  in  propor- 
tion to  the  consciousness  of  our  inability,  not  to  compose  a  speech 
which  rhetoricians  will  approve  and  the  multitude  stare  at,  but  to 
preach  so  as  to  bring  sinners  to  Christ,  will  be  our  disposition  to 
implore  the  aids  of  the  Holy  Spirit.  That  Spirit  has  access  to  the 
mind  of  a  pastor,  can  direct  his  thoughts,  enlarge  his  views,  and 
work  effectually  in  him  to  render  him  an  instrument  by  which 
*'  many  shall  believe."  (1  Cor.  iii.  15.)  Study  therefore  with  the 
knees  of  your  heart  habitually  bent  before  the  throne  of  grace. 


Third,  The  Style  adapted  to  discourses. 

I  must  now  direct  your  attention  to  the  third  thing  which  en- 
ters into  the  composition  of  approved  discourses  from  the  pulpit. 
This  is  style. 

1.  Style,  as  you  know,  "  is  the  manner  in  which  a  writer  or 
speaker  expresses  his  thoughts  to  others,  by  means  of  language." 
Accordingly,  language  is  the  great  instrument  which  the  preacher 
is  obliged  to  employ  in  the  gospel  service,  not  merely  to  express 
his  sentiments,  and  pass  on,  but  especially  to  persuade  men,  to 
incline  their  minds  to  believe  as  he  believes,  and  to  enlist  them 
•'on  the  Lord's  side."  It  must,  then,  be  a  matter  of  no  little  im- 
portance, that  his  style  should  be  such  as  to  awaken  and  fix  atten- 
tion, to  exhibit  truth  clearly,  and  thereby  impress  the  minds  of 
his  hearers,  and  promote  the  end  of  preaching  the  Word.  Every 
one  knows,  that  the  best  thoughts  on  a  religious  subject  may 
appear  to  be  of  an  inferior  character,  and  lose  half  their  value,  in 
consequence  of  that  dress  of  language  in  which  they  are  exhibited. 
Style,  therefore,  should  be  a  particular  subject  of  study  by  those 
who  preach  the  Word.     Eccles.  xii.  10,  11 :  "  The  preacher  sought 


152  Pastoral  Qualifications — Oifts.  [Lect.  VIL 

to  find  out  acceptable  words ;  for  the  words  of  the  wise  are  as 
goads,  and  as  nails  fastened  by  the  masters  of  assemblies." 

Draw  J  owe  words  as  much  as  possible  "  from  the  wells  of  Eng- 
lish undefiled."  Our  language  happily  abounds  in  small  words. 
These,  both  in  prose  and  poetry,  give  not  only  perspicuity  but 
force  to  style.  No  writer  can  inflict  awful  gashes,  no  speaker  can 
thrill  the  hearer,  who  rejects  the  monosyllables  in  our  language, 
and  comes  slowly  riding  upon  the  top  of  long,  swelling  words 
derived  from  the  Greek  and  Roman  tongues.  It  is  true  that  Pope 
says,  "  Short  words  are  stiff  and  languishing,"  and  he  has  attempted 
to  condemn  their  use  in  this  line : 

"And  ten  small  words  creep  on  in  one  dull  line  ;" 

but  his  judgment  is  false,  and  may  be  set  aside  by  what  he  him- 
self wrote.  Had  he  attempted  to  express  that  idea  by  long  words, 
he  would  have  exhibited  an  instance  of  dulness  indeed. 

Wisely  did  the  translators  of  our  English  Bible  use  small  words, 
which  impart  a  beauty  and  force  to  innumerable  passages  in  their 
excellent  version.  Coleridge  admired  this  passage  for  its  sublimity : 
"  And  he  said  unto  me,  Son  of  man,  can  these  bones  live  ?  and 
I  answered,  0  Lord  God!  thou  knowest." 

Milton  gives  energy  to  his  poetic  thoughts  by  monosyllables. 
Young  does  the  same.     Is  there  any  dulness  in  these  lines  ? 
/ 

"  The  bell  strikes  one :  we  take  no  note  of  time 
Save  by  its  loss ;  to  give  it  then  a  tongue 
Were  wise  in  man." 

2.  Style  is  various^  according  to  the  various  powers  of  concep- 
tion, the  various  associations  and  tastes  of  writers  and  speakers, 
and  according  to  the  various  subjects  of  composition  and  dis- 
course. Letting  alone  here  intellectual  capacity  and  taste,  I  pro- 
ceed to  observe,  that  the  style  of  the  gospel  preacher,  if  it  be  in 
his  power  to  vary  it,  should  be  suited  to  the  particular  subject  of 
his  discourse.  In  one  point  of  view,  all  the  subjects  of  his  preach- 
ings have  one  general  character :  they  are  religious  subjects,  clothed 
with  the  majesty  of  the  Divine  Word,  and  connected  with  the 
solemn  character  of  a  divine  religion,  while  they  are  designed  to 
promote  the  high  eternal  interests  of  man.     With  a  direct  refer- 


Lect.  VII.]  Sermons — Style.  153 

ence  to  this  fact,  the  apostle  Peter  says,  1  Pet.  iv.  11 :  "If  any 
man  speak,  let  him  speak  as  the  oracles  of  God." 

But  while  all  the  subjects  of  evangelical  preaching  have  one 
general  character,  it  is  nevertheless  true  that  they  are  diversified  in 
respect  to  the  particular  branches  of  truth  and  duty  to  which  they 
more  directly  relate.  Hence  there  are  historical  and  didactic  sub- 
jects of  discourse.  There  are  subjects  which  call  for  the  descrip- 
tive powers,  and  subjects  which  demand  the  plainness  and  severity 
of  logic,  as  when  one  attempts  to  prove  the  existence  of  God  from 
the  creation  which  we  behold,  or  to  show  the  Messiahship  of  Jesus 
of  Nazareth  from  the  prophecies  of  old.  There  are  subjects  which 
speak  almost  wholly  to  the  understanding ;  and  others,  again, 
which  address  themselves  particularly  to  the  conscience  and  to 
the  heart,  in  its  finer  feelings  and  affections.  The  propriety  of 
the  rule  just  laid  down  is  therefore  obvious  :  the  style  should  be 
suited  by  the  preacher  to  the  particular  subject  to  be  discussed. 
The  outbursts  of  a  rich  imagination  should  not  be  seen  amid  a 
series  of  arguments  detailed  to  establish  a  fundamental  doctrine 
of  either  natural  or  revealed  religion.  Nor  should  the  narrative 
style  of  history  be  used,  when  the  speaker  addresses  himself  to 
the  results  of  personal  experience,  and  strives  to  win  over  and 
excite  the  affections.  Let  him  vary  his  style,  if  he  can,  with  his 
subject,  and  not  give  the  stiffness  of  logical  dress  to  a  sennon  in- 
tended to  describe  the  constraining  influence  of  the  love  of  Christ, 
(2  Cor.  V.  14 ;)  nor  indulge  in  flights  of  a  poetic  fancy,  when  he  is 
called  to  fix  the  actual  conditions  of  Christian  discipleship.  (Luke 
xiv.  26.)  The  common  hearers  say  of  some,  not  without  reason, 
"  that  they  are  cold  preachers,  and  deliver  dry  sermons ;"  for  they 
preach  on  every  subject  in  the  style  of  a  logician,  or  after  the  man- 
ner of  a  plain  matter-of-fact  lawyer. 

3.  Li  respect  of  style  in  sermons,  the  general  rules  for  good 
writing  taught  in  the  schools,  with  slight  modifications,  must  be 
prescribed  to  those  who  engage  in  compositions  for  the  pulpit. 
Such  compositions  demand  every  attribute  of  good  writing :  they 
require  that  the  style  should  be  perspicuous^  neat,  chaste,  digni- 
fied, forcible,  and  bold  ;  for  the  sentiments  in  good  sermons,  from 
the  various  subjects  to  which  they  relate,  will  call  for  those  qual- 
ities of  style  to  aid  in  their  happy  expression. 

(1.)  I  observe,  then,  that  perspicuity  is  one  of  the  characters  of 
style  suited  to  the  pulpit. 


154  Pastoral  Qualifications — Gifts.  [Lect.  VIL 

Thoughts,  in  speaking  and  writing,  are  said  to  be  perspicuous, 
when  the  words  and  sentences  employed  are  easy  to  be  under- 
stood, and  the  subject  of  remark  and  reasonings  are  readily  appre- 
hended by  others. 

Perspicuity  stands  opposed  to  obscurity^  in  the  communication 
of  thought ;  and  a  preacher,  to  whom  we  must  here  confine  our 
attention,  may  render  his  meaning  obscure  in  various  ways :  as  for 
instance,  by  the  use  of  scholastic  terms  which  are  no  longer  well 
understood  even  by  the  well-informed ;  of  metaphysical  terms  and 
phrases  which  perplex  the  common  mind ;  by  the  employment  of 
long  words  strung  together  in  sentences,  and  seldom  heard  in  ordi- 
nary life ;  by  rendering  sentences,  even  when  plain  words  are  used, 
too  long  and  too  much  involved;  and  by  excess  of  metaphors. 
This  evil  should  be  studiously  avoided.  Obscurity  in  a  discourse 
is  a  proof  of  ignorance  in  the  mind.  The  better  we  understand  a 
subject  ourselves,  the  more  easily  can  we  expound  it  to  others. 

(2.)  Perspicuity,  especially  in  sermons,  is  all-important.  For  the 
great  object  in  preaching  is,  not  merely  to  alarm  the  fears  of  sin- 
ners, but  to  enlighten  their  minds,  to  teach  divine  truths,  to  enable 
men  ''  to  know  what  the  will  of  the  Lord  is,"  and  to  enrich  their 
understandings  with  knowledge  of  various  facts,  with  a  view  to 
improve  the  state  of  their  hearts,  and  to  guide  their  feet  into  the 
ways  of  practical  godliness.  Now  this  blessed  effect  cannot  be 
produced  by  preachers  whose  discourses  perplex,  but  do  not  inform, 
their  hearers.  And  who  are  those  hearers  ?  Is  a  Christian  wor- 
shipping assembly  composed  of  those  only  who  have  received  a 
liberal  education,  and  who  have  occupied  seats  in  the  schools  of 
philosophy  and  theology?  Are  they  exclusively  "the  wise,  the 
scribes,  and  the  disputers  of  this  world  "  ?  No :  blessed  be  God ! 
"  the  gospel  is  preached  to  the  poor."  In  ordinary  congregations, 
convened  to  hear  the  Word,  the  greater  number  are  illiterate; 
men  and  women  whose  occupations  do  not  permit  them  to  bestow 
much  cultivation  on  their  minds  by  various  reading  and  study. 

Now,  with  an  audience  made  up  of  a  few  well-informed,  but 
many  unlearned  persons,  how  necessary  is  it  that  the  Christian 
teacher  should  put  his  instructions  into  a  dress  of  perspicuous 
words  and  sentences.  If  he  must  abandon  elegance  of  style,  (of 
which  there  is  no  necessity,)  in  order  to  be  perspicuous,  let  him 
do  it  without  hesitation.     Paul  did  this  when  he  preached  among 


Lect.  VII.]  Sermons — Style.  155 

the  heathen,  who  were  ignorant  of  the  first  principles  of  the  doc- 
trine of  Christ.  "  llis  preaching  was  not  in  wisdom  of  words  or 
excellency  of  speech,"  but  in  the  best  mode  the  manifestation  of 
the  truth  could  be  made.  "Non  quserit  seger,"  says  Seneca,  "  me- 
dicum  eloquentcm  sed  senentem " — a  sick  man  does  not  seek  for 
an  eloquent  physician,  but  a  skilful  one. 

(3.)  To  render  style  perspicuous,  you  know  it  must  be  gram- 
matically  correct.  Arrangement  is  necessary  to  fix  the  meaning  of 
words  in  a  language,  and  by  words  to  construct  sentences  which 
shall  convey  to  others  the  ideas  expressed,  in  a  clear  and  striking 
manner.  Now,  that  arrangement  or  plan  is  the  grammar  of  that 
language. 

It  is  to  be  regretted  that  so  many  of  our  youth,  after  passing 
through  the  forms  of  an  academical  education,  think  that  they  are 
elevated  above  the  study  of  English  grammar,  and  need  no  longer 
consult  their  dictionaries.  The  wise  scholar,  on  the  contrary,  may 
be  said  ever  to  carry  his  dictionary  under  his  right  arm,  and  to 
hold  his  grammar  in  his  left  hand.  How  careful  is  the  skilful  me- 
chanic to  know  and  to  keep  in  order  the  tools  by  which  he  ope- 
rates from  day  to  day !  Now  words  are  the  instruments  by  which 
the  preacher  is  to  operate  upon  the  minds  of  those  who  hear  him. 
To  preserve  these  instruments  in  order,  let  him  refresh  his  memory 
with  the  rules  of  grammar,  and  study  the  proper  construction  of 
sentences  in  our  language.  Some  enter  the  ministry  too  wise  in 
their  own  conceit,  to  learn  the  art  of  speaking  and  writing  with 
propriety,  the  language  in  which  they  are  to  preach  the  gospel. 

It  is  acknowledged  that  violations  of  the  rules  of  grammar  may 
be  detected  in  the  discourses  of  the  best  preachers,  who  speak 
without  written  notes  before  them :  yet  their  discourses  arc  such 
in  their  whole  structure,  as  to  show  that  those  errors  are  the 
offspring  of  mere  haste  and  inadvertence,  and  therefore  are  not 
noticed  by  men  of  sense;  but  when  it  is  discovered  that  such 
errors  originate  in  ignorance,  they  are  severely  criticised,  and  the 
reputation  of  the  preacher  is  deeply  afibcted. 

Let  then  the  minister  of  the  Word  not  neglect  the  study  of 
words,  and  their  grammatical  construction,  that  he  may  be  per- 
spicuous in  his  observations  and  arguments,  and  "give  no  of- 
fense "  through  ignorance  of  what  he  ought  to  understand,  when 
he  assumes  the  office  of  a  public  teacher. 


166  Pastoral  Qualifications — Oifts.  [Lect.  VII. 

(4.)  But  perspicuity  requires  also  the  use  of  plain  words  in  pas- 
toral discourses,  or  words  whicli  are  known  to  be  the  signs  of 
those  ideas  which  the  preacher  intends  to  convey.  Words  which 
are  obsolete,  or  just  compounded  of  words  from  a  dead  or  foreign 
language ;  words  which  are  scholastic,  confined  in  their  use  to 
theological  systems  and  doctrines,  and  seldom  heard  in  religious 
conversation,  ought  carefully  to  be  avoided. 

But  new  words,  in  the  discussion  of  religious  topics,  may  be 
introduced  with  a  view  to  define  thought  more  clearly,  or  to 
supersede  the  use  of  old  terms  and  phrases,  the  meaning  of  which 
has  long  been  known  among  Christians ;  or  it  may  be  that  new 
meanings  may  be  attached  by  some  theological  writers  to  old 
terms,  in  order  to  let  in  error.  Now,  shall  the  writer  or  speaker 
of  sermons  catch  at  these  new  terms  Avith  eagerness,  or  take  the 
liberty  of  coining  words  for  his  purpose,  and  of  changing  the 
signification  of  old  terms  at  his  pleasure  ?  By  no  means.  He  is 
not  invested  with  authority  to  do  this,  and  his  style  of  writing 
would  fail  in  perspicuity. 

In  teaching  the  doctrines  of  truth,  terms  and  phrases  which 
theological  writers  have  long  used,  and  to  which  Christian  min- 
isters and  people  have  attached  certain  definite  meanings,  are  the 
proper  vehicles  of  instruction  from  the  pulpit.  I  should  not  be 
disposed  to  afiirm,  with  a  distinguished  writer,  "  that  the  coining 
of  new  terms  is  the  unfailing  expedient  of  those  who  cannot  make 
a  right  application  of  old  ones ;"  but  it  is  certain  that,  from  the 
long  teaching  of  the  Christian  religion,  and  the  many  controversies 
in  times  past  to  which  error  and  heresy  have  given  birth,  there  is 
now  a  form  of  sound  words  established  by  usage  and  theological 
disquisitions,  from  which  it  is  not  safe  to  depart  in  preaching  the 
Word,  and  from  which,  frequent  departures  cannot  be  made  with- 
out exciting  suspicion  in  serious  minds,  and  certainly  rendering 
the  style  of  the  preacher  less  perspicuous  to  those  who  hear  him. 
"Words  are  signs,  and  if  what  they  signify  be  determined  and 
known,  it  is  better  to  retain  old  words  and  phrases  of  this  char- 
acter, than  to  coin  new  ones  which  may  perplex,  if  not  mislead 
others. 

The  history  of  the  Church  tells  us  that  truth  depends  for  its 
preservation  on  "  right  words ;"  and  that  heretics,  by  changing  a 
single  syllable  in  a  word,  have  taught  very  evil  doctrine.     New 


Leot.  VIT.]  iSnyermons — Style.  157 

terms  seldom  explain  better  old  doctrine,  but  often  conceal  new 
doctrine  under  the  pretext  of  an  improved  style.  Neiv  phrase- 
ology is  introduced  in  the  service  of  religion,  by  those  who 
would  subvert  the  received  theology  in  a  sound  confession  of 
faith.  What  evils  resulted  in  the  early  days  of  the  Reformation, 
from  the  use,  by  Luther,  of  the  term,  "  consubstantiation ! "  So 
the  terms,  "justification  and  sanctification,"  had  early,  among  the 
Reformers,  definite  meanings,  when  applied  to  the  states  of  Chris- 
tian converts.  But  John  Wesley,  to  perfect  his  system  of  Armin- 
ianism,  would  have  us  to  understand  by  a  justified  state,  that  into 
which  one  converted  and  sanctified  by  the  grace  of  God  comes, 
when  he  professes  to  have  joy  and  peace  in  believing,  or  to  have 
wrought  himself  up  into  an  happy  and  assured  frame  of  mind. 
Hence  it  follows  that  a  believer  in  Christ  may  be  renewed  and 
sanctified  long  before  he  is  justified,  whereas  he  was  justified  the 
very  first  moment  he  believed  with  the  heart.  (Rom.  viii.  30 ; 
John  iii.  15,  16.) 

So  also  the  word,  "feeling,"  is  at  this  day  employed  to  express 
the  religious  exercises  and  the  state  of  the  heart.  The  term  is 
an  unhappy  one :  it  stands,  in  its  ordinary  acceptation,  connected 
with  bodily  sensations,  and  may  be  easily  perverted  to  sustain 
"quietism"  and  mystic  theology.  I  have  remarked  that  those 
who  make  religion  to  consist  "in  feelings,"  are  the  first  to  cry 
down  the  use  of  sound  doctrine  in  the  Church,  and  to  have  very 
obscure  ideas  of  that  precious  faith  which  is  "the  substance  of 
things  hoped  for,  and  the  evidence  of  things  not  seen." 

The  terms  therefore  applied  to  the  doctrines  of  the  Christian 
religion,  sanctioned  by  long  usage,  again  and  again  explained 
and  generally  understood,  are  those  which  should  characterize  the 
style  of  pastors  in  preaching.  Some  have  given  to  this  quahty 
in  the  composition  of  sermons  the  name  of  "  orthodoxy  of  style." 
The  name  unquestionably  is  not  the  best,  but  the  thing  which  it 
is  designed  to  express  is  all-important  in  maintaining  sound  doc- 
trine. 

True  it  is  that  language  is  an  imperfect  instrument  in  conveying 
thought,  and  that  error  is  both  versatile  and  prepared  to  hide  its 
variations  by  new  terms  and  definitions.  Hence  some  old  terms 
do  in  theology  become  obsolete.  Better  words  than  those  before 
used  may  occasionally  be  found  and  introduced,  for  the  purpose 


158  Pastoral  Qualifications — Gifts.  [Lect.  VIL 

of  detecting  error  and  of  exhibiting  truth  in  a  clearer  light.  We 
know  that  phraseology  has  in  some  instances  been  improved  in 
the  defense  of  sound  doctrine,  but  let  the  minister  of  Christ  adopt 
these  innovations  with  caution.  Let  him  adhere,  in  teaching  doc- 
trines, to  old  words;  and  be  sure,  before  he  uses  new  terms,  espe- 
cially those  drawn  from  metaphysics,  that  they  harbor  no  new 
unsound  philosophy  or  old  error.  Men  who  wish  to  bring  in 
heresies  craftily,  will  either  invent  new  words  or  apply  old  ones 
in  a  various  sense. 

Let  me  add  here,  that  an  accurate  knowledge  of  connective 
words  in  our  language,  is  highly  important  in  constructing  sen- 
tences which  shall  be  plain  to  the  understanding  of  others.  In 
this  lies  much  of  the  skill  requisite  to  successful  public  decla- 
mation. 

But  in  arranging  the  sentences  in  a  discourse,  let  long  words, 
drawn  from  the  Greek  and  Roman  classical  writers  in  the  taste 
of  Dr.  Samuel  Johnson,  be  excluded,  and  preference  be  given  to 
short  terms  of  Saxon  origin.  This  will  impart  not  only  perspi- 
cuity, but  force,  to  style. 

(5.)  Perspicuity  in  a  sermon  further  depends  on  the  connection 
of  the  thoughts^  as  propositions,  however  well  selected  the  words 
may  be,  of  which  those  propositions  are  composed.  Now  that 
method  is  to  be  always  pursued  which  leads  the  mind  from  one 
idea  to  another  by  obvious  associations,  and  by  those  relations 
which  connect  the  steps  of  a  clear  process  of  reasoning. 

When,  however,  in  order  to  secure  perspicuity,  I  recommend 
the  use  of  plain  words  and  a  simple  construction  of  sentences,  it 
is  not  to  be  understood  that  the  preacher  should  adopt  the  low 
style  of  the  illiterate  in  society:  such  style  is  altogether  incon- 
sistent with  the  dignity  and  sublimity  of  the  Christian  religion. 
The  apostle  Paul  did  not  so  speak,  as  we  may  learn  from  his 
epistles.  He  did  not  use  that  "plainness  of  speech"  which  de- 
grades a  subject,  nor  those  low  phrases  which  are  not  heard  in 
good  society;  but  "that  plainness  of  speech"  which  he  employed 
as  the  vehicle  of  his  thoughts,  was  that  style  which  stood  opposed 
to  the  metaphysical  and  rhetorical  style  of  the  heathen  philoso- 
phers and  orators. 

The  philosophers  prided  themselves  on  the  use  of  terms  in 
reasoning  which  were  unintelligible  by  those  who  had  not  fre- 


Lkcst.  VII.]  Sermons — Style.  159 

quented  their  schools.  The  orators  embellislied  their  speeches 
with  all  the  figures  (and  they  were  numerous)  which  the  art  of 
rhetoric  could  furnish.  They  sought  the  praise  of  elegant  writ- 
ing, and  arranged  their  discourses  rigidly  in  conformity  with  the 
rules  prescribed  in  the  schools  of  oratory.  But  the  apostle  Paul 
had  more  important  objects  to  employ  his  thoughts  and  his  talents. 
He  therefore  used  that  style  which  did  not  offend  by  its  vulgarity, 
nor  attract  certain  classes  by  the  studied  variety  of  its  ornaments. 
It  was  plain,  but  chaste  and  dignified.  It  was  occasionally  ob- 
scure to  those  who  had  not  learned  the  alphabet  of  gospel  truth, 
but  suited  to  the  conveyance  of  a  new  system  of  religion,  formed 
by  the  cross  of  Jesus  Christ,  and  to  the  important  subjects  which 
he  discussed. 

Robert  Walker  of  Edinburgh,  in  his  printed  sermons,  has 
avoided  those  extremes  which  render  the  style  of  the  preacher 
bad,  and  shown  that  the  style  may  be  sufficiently  plain,  while  at 
the  same  time  it  is  chaste  and  elegant. 

Bishop  Porteus,  though  his  manner  of  writing  is  difierent  from 
that  of  Walker,  has  also  exhibited  the  same  fact  in  his  instructive 
sermons.  And  it  is  recorded  in  praise  of  the  Rev.  James  Har- 
vey, that,  however  reprehensibly  florid  his  style  is  in  some  of  his 
writings,  yet  in  his  sermons,  spoken  and  printed,  he  used  a  very 
plain  and  neat  manner  of  expressing  his  thoughts.  His  printed 
discourses,  though  few  in  number,  are  well  written  and  very  in- 
structive. 

4.  The  remarks  made  on  perspicuity  of  style  lead  me  to  ob- 
serve, that  another  attribute  of  that  style  which  is  suited  to  the 
pulpit,  is  chastity  and  dignity,  united  with  force  of  expression. 

By  the  use  of  the  term  "dignity"  in  its  direct  application  to 
pulpit  style,  (and  in  this  application,  it  will  of  course  include 
chastity  or  neatness,)  I  mean  that  the  manner  in  which  the  gospel 
preacher  shall  express  himself  by  language,  shall  be  such  as  to 
correspond  with  the  solemnities  of  divine  worship,  and  witli  the 
important  and  elevated  nature  of  the  subjects  which  he  is  set 
apart  to  discuss.  Every  thing  connected  with  the  religion  tanght 
by  the  gospel  is  deeply  interesting,  as  well  as  sublime.  INfany  of 
its  truths  are  awful  and  grand.  It  speaks  of  God  in  his  im- 
mensity, and  in  his  moral  government  over  his  intelligent  crea- 
tures.    It  speaks  of  eternity  with  its  affecting  realities.     It  reveals 


160  Pastoral  Qualifications — Oifts.  [Lkct.  VIL 

a  Saviour  from  everlasting  misery,  Now,  let  tlie  style  of  tlie 
preacher  be  adapted  to  subjects  of  this  kind. 

This  dignity  of  style,  it  will  be  perceived,  stands  opposed  to  all 
low  and  vulgar  phrases.  These  are  inadmissible  in  the  pulpit, 
where  chastity  of  thought  is  supposed  to  be  natural,  as  the 
preacher  there  is  considered  to  stand  "  on  holy  ground,"  and  to 
officiate  in  the  name  of  God. 

In  this  respect,  preachers  in  England,  before  and  under  the  reign 
of  Queen  Anne,  transgressed  frequently  the  laws  of  good  style. 
Dr.  South,  who  thought  he  did  God  much  service  (as  he  doubt- 
less did  the  royal  court  and  hierarchy  in  Britain)  by  misrepre- 
senting the  Presbyterians  and  Puritans,  has  indulged  in  language 
inconsistent,  not  only  with  facts,  but  with  dignity  of  style  in  the 
pulpit.  Even  in  our  times,  preachers  have  been  heard  to  give  the 
"lie  direct"  to  their  adversaries,  in  attempting  to  prove  their  own 
doctrine  by  arguments.  Speakers  among  the  Friends  have  called 
regular  ministers  of  other  religious  persuasions  "  hireling  priests," 
forgetting  that  in  this  very  character  of  an  hireling  the  apostle 
Paul  placed  himself  before  the  eyes  of  the  world.  2  Cor.  xi.  8 : 
"I  robbed  other  churches,  taking  wages  ofthem^  to  do  you  service." 
Other  ranting  preacliers,  in  their  zealous  efforts  to  increase  their 
sect,  have  cried  out  that  "Calvinism  is  Devilism,  and  Calvinistic 
ministers  the  Devil's  ministers  for  the  destruction  of  souls."  Lan- 
guage such  as  this  is  very  remote  either  from  sound  argument  or 
from  "speaking  the  truth  in  love."  It  is  not  to  be  tolerated  in 
good  society,  and  savors  too  much  of  the  market  and  the  tavern. 

Especially  is  dignity  of  style  in  the  pulpit  opposed  to  all  pert, 
quaint,  and  witty  expressions.  Displays  of  wit  are  out  of  place 
in  the  sacred  desk ;  for  in  proportion  as  wit  excites  our  admiration 
of  certain  associations  of  ideas  in  men  of  wit,  it  stirs  up  those 
emotions  which  are  more  allied  to  merriment  than  devotion,  and 
which  divert  our  attention  from  the  sublime  realities  of  religion. 
Hardly  should  a  good  religious  anecdote  be  introduced  into  a  ser- 
mon, if,  with  all  the  instruction  it  may  afford,  it  contain  much  wit, 
and  is  calculated  to  make  some  hearers  smile  and  others  laugh. 
To  use  tlie  language  of  Seneca,  "  Quid  mihi  lusoria  ista  proponis? 
Non  est  jocundi  locus." 

GeoroG  Whitfield  was  occasionally  too  witty,  and  too  fond  of 
anecdote  in  the  pulpit;  and  this  fault  would  have  produced  dis- 


Lect.  VII.]  Sermons — Style.  161 

gust  in  the  minds  of  many  pious  persons,  had  it  not  been  quickly 
covered  by  bursts  of  holy  affection  and  impassioned  oratory. 

Some  very  respectable  preachers  since,  as  Rowland  Hill,  have 
indulged  in  quaint  and  witty  remarks  while  preaching,  arising 
from  a  natural  vein  of  humor  running  through  their  temper  and 
ordinary  conversation.  This  circumstance  has  caused  many  stories 
to  be  told,  in  places  where  men  sought  to  create  mirth  by  rehears- 
ing the  very  quaint  and  witty  sayings  of  preachers,  but  has  not 
contributed  to  give  those  preachers  that  kind  of  reputation  which 
the  servant  of  Christ  should  covet ;  and  had  not  such  preachers 
been  sustained  by  uncommon  talents  and  fervent  piety,  their 
preachings  would  very  soon  have  been  treated  with  contempt  by 
the  judicious.  Restrain  therefore  every  inclination  to  be  witty  in 
discourses  of  a  sacred  character.  Religion  abhors  the  ridiculous 
and  the  witty  in  the  pulpit,  as  bordering  too  much  on  levity.  The 
thoughtless  in  public  worship  may  be  amused  by  remarks  which 
inflict  pain  on  the  hearts  of  the  pious. 

Again,  dignity  of  style  is  inconsistent  with  all  those  expres- 
sions in  the  pulpit  which  appear  to  spring  from  anger  and  malig- 
nity. Some  preachers  will  rail  in  harsh  terms  at  those  who  differ 
from  them  in  doctrine,  applying  to  them  improper  names,  as  if 
they  were  in  anger,  quarrelling  with  persons  in  the  streets.  Some 
preachers  will  exclaim  against  the  ungodly,  in  language  marked 
more  strongly  with  resentment  than  with  compassion.  Some,  if  per- 
sons withdraw  from  the  assembly  during  sermon,  have  been  heard 
to  speak  under  the  evident  influence  of  angry  passions ;  and  other 
preachers  have  cried  out,  that  ministers  who  required  time  in  pre- 
paration for  public  services,  and  were  not  disposed  to  comply  with 
every  call  on  every  occasion  to  preach,  "  were  dumb  dogs,  who 
could  not  bark,"  "  note  preachers,  and  college-bred  preachers ;"  and 
all  this  in  an  acrimony  of  spirit,  and  with  bitterness  of  language, 
which  plainly  discovered  "that  they  knew  not  what  manner  of 
spirit  they  were  of" 

Let  the  gospel  preacher  guard  against  such  undignified  lan- 
guage, and  every  expression  of  anger  in  the  pulpit.  Our  doctrine 
can  be  maintained  without  reviling  others.  Our  Master's  cause 
and  service  do  not  require  **  railing  accusations." 

In  a  word,  dignity  of  style  stands  opposed  to  all  excess  of  gaudy 
and  glittering   ornaments   of  speech,   and   overloading  epithets, 
11 


162  Pastoral   Qualifications — Gifts.  [Lect.  VII. 

which  are  usually  accompanied  with  unmeasured  sentences,  "Ex- 
uberance of  metaphor,"  as  Dr.  Campbell  observes,  "is  apt  to 
impose  upon  us  by  words  witliout  meaning."  This  mode  of  com- 
position indicates,  on  the  part  of  the  preacher,  a  studied  effort  to 
display  his  rich  imagination  and  refined  taste,  and  to  elevate  him- 
self as  an  eloquent  writer,  instead  of  doing  the  work  of  the  Lord 
fully  and  with  "  singleness  of  eye."  By  some,  a  highly  rhetorical 
discourse  in  the  pulpit  is  considered  to  denote  a  mind  occupied 
with  little  things.  Hence  it  has  been  said,  "  Cujuscunque  ora- 
tionem  vides,  politam  et  solicitam,  scito  animam  in  pusillis  occu- 
patam."  I  need  not  say  this  opinion  is  incorrect.  Productions 
of  genius  and  taste,  abounding  with  perhaps  too  many  flights  of 
a  poetic  fancy,  exist,  which  nevertheless  exhibit  profound  thought 
and  cogent  reasonings,  and  are  replete  with  instruction.  Some  of 
the  compositions  of  Edmund  Burke  are  evidences  of  this  fact. 

Yet,  that  mode  of  writing  ought  not  to  be  copied  by  preachers 
in  general.  It  is  not  the  best  style,  even  for  the  common  essayist, 
and  in  Christian  assemblies  of  worship  is  not  altogether  suited  to 
that  measure  of  understanding  which  ordinary  hearers  possess. 
Especially  when  the  object  of  the  preacher  is  to  produce  a  convic- 
tion of  the  truth  of  his  doctrine,  the  style  which  he  adopts  should 
^  be  marked  with  terseness  and  force  of  expression. 

5.  This  quality  of  a  good  pulpit  style,  usually  called  tlie 
''^nervous  style,''''  is  so  much  the  result  of  superior  strength  of 
mind,  strong  conceptions,  a  happy  selection  of  words,  and  nice 
arrangement  of  sentences,  that  it  is  an  attainment  which  but  few 
writers  and  speakers  possess.  Not  every  one  who  thinks  strongly 
and  correctly  can  write  or  speak  forcibly.  The  stringing  together 
of  short  sentences,  while  it  violates  a  rule  of  good  writing,  adds 
nothing  to  the  strength  of  style.  One-sided  views  of  subjects, 
supported  by  bold  affirmations  of  propositions  which  require  to 
be  proved,  may  impose  upon  the  unthinking,  and  have  the  sem- 
blance of  strength;  but  it  is  in  fact  a  trick,  to  which  just  reasoners 
and  "men  with  the  pen"  will  not  have  recourse.  Invective  and 
sarcastic  language,  in  a  piece  of  composition,  is  no  evidence  of 
either  strength  of  mind  or  strength,  of  style.  Some  writers,  by 
the  use  of  strange  and  hard  words,  involved,  abrupt,  and  scarcely 
coberent  sentences,  give  a  peculiar  character  to  their  style  ;  but  it 
is  a  character  of  strangeness  which  excites  a  stare,  and  sometimes 


Lect.  VII.]  Sermons — Sti/h.  168 

affords  amusement,  but  not  of  strength,  which  is  consistent  with 
all  the  other  attributes  of  good  writing. 

Writers  who  combine  perspicuity,  chastity,  eloquence,  and 
strength,  are  few  in  number.  The  eminence  on  which  they  stand, 
gospel  preachers  in  general  cannot  reach.  Yet,  every  one  who 
preaches  the  Word  should  aim  to  throw  force  into  his  language, 
and  give  not  only  sweetness  but  keenness  to  his  diction. 

6.  Nor  should  the  gospel  preacher  neglect  to  add  the  Apathetic 
to  the  qualities  of  a  good  pulpit  style :  for  though  it  cannot  char- 
acterize, like  perspicuity,  chastity,  and  strength,  a  whole  discourse, 
yet  it  is  required  in  certain  parts  of  a  discourse,  where  description 
is  attempted,  or  where  the  heart  is  addressed,  with  a  view  to  excite 
its  affections.  It  is,  therefore,  a  very  desirable  property  in  good 
writing  and  speaking.  "But  who  is  sufficient  for  it?"  Some 
imagine  that  it  consists  in  delivering  very  flat  sentiments  in  a 
whining,  half-crying  tone  of  voice,  accompanied  with  a  few  tears 
which  they  shed,  while  all  around  them  are  unmoved.  Some  sup- 
pose they  reach  the  pathetic  by  the  frequent  use  of  interjections, 
such  as  "  Oh !  alas !  ah !  hark !"  and  by  the  affectionate  terms  which 
they  apply  to  their  hearers,  as  "dear  brethren,"  "dearly  beloved 
hearers,"  "  beloved  brethren  over  whom  my  bowels  yearn  in  pity." 
Some  think  that  their  description  of  a  moving  scene  must  be  pa- 
thetic, if  it  be  minutely  accurate ;  just  as  others  flatter  themselves 
that  they  rise  into  the  sublime,  when  they  exhibit  vehemence  of 
sentiment  and  action  in  a  vapid  declamation.  Ah!  the  pathetic 
in  a  sermon  is  always  under  the  control  of  a  sound  taste.  It  re- 
quires good  thought,  a  style  founded  upon  that  of  our  beautiful 
version  of  the  Scriptures,  a  sweetness  of  voice  and  manner,  and  a 
mellowed  tenderness  of  heart,  which  shall  show  that  the  preacher 
takes  a  deep  interest  in  the  welfare  of  those  to  whom  he  speaks. 

The  French  call  this  "wncfion,"  in  a  speaker.  It  is  a  compound 
of  language  and  delivery  of  a  certain  character,  and  is  an  attain- 
ment at  which  the  gospel  preacher  should  aim.  Some  who  preach 
the  Word  have  sentiments  suited  to  the  exhibition  of  this  quality, 
but  they  fail  in  voice  and  manner,  for  they  speak  thos3  sentiments 
in  a  harsh  and  pompous  tone,  or  in  a  whining  or  drawling  man- 
ner, very  offensive  to  good  taste.  Others  who  attemjjt  to  move 
the  hearts  of  their  hearers  possess  the  suitable  voice  and  manner, 
but  are  deficient  in  sentiment,  and  jn  that  refined  sensibility  with- 


164  Pastoral  Qualifications — Gifts.  [Lect.  YII. 

out  which  it  is  difficult  to  touch  the  sensibilities  of  human  hearts. 
To  be  impressive,  good  thoughts  must  be  expressed  in  plain  words, 
and  in  a  tone  of  voice  such  as  we  employ  in  conveying  our  feel- 
ings in  ordinary  life,  when  our  souls  are  deeply  interested  in  a 
subject.  A  natural  manner  of  speaking  is  universally  and  justly 
considered  to  be  allied  to  sincerity,  and  what  is  called  "  unction  " 
can  attach  to  no  speaker  who  does  not  exhibit  the  proper  marks 
of  sincerity. 

Your  attention,  in  the  next  ensuing  lecture,  will  be  occupied 
with  remarks  relating  to  texts,  and  the  proper  arrangement  or  plan 
of  discourses  from  the  pulpit.  Just  now,  I  shall  pause  to  drop  a 
few  practical  refiections. 

1.  The  statement  which  I  have  been  led  to  make  of  the  impor- 
tant subjects  which  the  Evangelical  Pastor  is  called  to  discuss ;  of 
the  thoughts  and  reasonings  which  enter  into  such  discussions ; 
and  of  the  style  in  which  he  is  to  conduct  the  minds  of  those  who 
hear  him  to  listen  to,  and  be  impressed  with  what  he  says,  cannot 
but  convince  you  that  the  gift  of  preaching  the  gospel  well  is  a 
talent  of  a  superior  order,  and  requires  for  its  display  in  the  work 
of  the  ministry  various  knowledge,  literary  taste,  and  much  disci- 
pline in  the  arts  of  writing  and  speaking.  Great  orators  are,  in 
every  age,  few  in  number ;  but  instructive  and  acceptable  preachers 
may  be  many  more  than  they  are,  if  licentiates  and  students  of  the- 
ology shall  choose  to  cultivate  with  care  the  powers  with  which  God 
has  endowed  them.  But,  unhappily,  some  think  that  when  they 
deliver  trite  sentiments  with  a  loud  voice  and  much  action,  they 
are  eloquent ;  especially  when  they  have  "  torn  a  passion  into 
rags,"  they  conclude  that  their  gift  of  preaching  has  reached  up 
into  the  sublime.  Some  suppose  that  when  they  speak  good  sense, 
in  sentences  grammatically  correct  and  logically  arranged,  with  a 
distinctness  of  pronunciation,  their  gift  in  preaching  requires  no 
further  cultivation.  And  others,  who  write  sermons  in  a  style 
highly  polished,  conclude  that  the  elegance  of  their  compositions 
leaves  nothing  more  to  be  demanded  of  them  as  preachers.  Now, 
such  opinions  are  obvious  errors  in  judgment,  and  ought  to  be 
corrected.  The  gift  of  preaching  does  not,  in  its  exercise,  termi- 
nate at  composition,  but  is  to  be  displayed  in  the  delivery  of  ser- 
mons.    Many  well-written   discourses  are  stripped  of  half  their 


Lect.  VII.]  Practical  Reflections.  165 

excellence  when  spoken,  in  consequence  of  defects  in  the  speaker. 
Cast,  then,  3-our  eyes  all  around ;  inquire  what  qualities  and  attain- 
ments enter  into  that  complex  power  called  the  gift  of  preaching; 
use  every  help  you  can  derive  from  the  schools  of  rhetoric  and 
oratory;  strive  to  be  great  in  useful  accomplishments.  The  very 
effort  at  improvement  in  any  art  or  science,  though  it  fail  in  secur- 
ing eminence,  is  productive  of  good.  For  whoever,  with  an  earnest 
soul, 

"  strives  for  some  end  from  this  low  world  afar, 
Still  upward  travels,  though  he  miss  the  goal, 

And  strays — but  toward  a  star. 
Better  than  fame  is  still  the  wish  for  fame, 
The  constant  training  for  a  glorious  strife : 
The  athlete,  nurtured  for  the  Olympian  game, 

Gains  strength  at  least  for  life." 

2.  In  cultivating  the  gift  of  preaching,  you  are  excited  to  make 
strenuous  exertions  by  the  considerations  of  the  noble  service  in 
which  it  is  to  be  employed,  and  of  the  great  ends  to  which  it  is 
directly  subservient.     These  considerations  confer  a  high  character 
on  this  endowment,  and  elevate  it  above  that  of  oratorical  power, 
by  which  senates  have  been  moved  in  their  legislative  halls,  and 
the  minds  of  the  populace  stirred  up  to  tumults  and  deeds  of  war. 
By  the  gift  of  preaching,  those  who  are  called  of  God  to  the  min- 
istry of  his  glorious  gospel,  bring  their  cultivated  intellectual  pow- 
ers and  their  choicest  bodily  gifts,  and  lay  them  down  at  the  feet 
of  their  Divine  Saviour,  and  seek  to  entwine  around  his  cross 
wreaths  of  honor,  glory,  power,  and  dominion,  for  ever  and  ever. 
By  the  faithful  exercise  of  this  gift,  united  with  their  prayers  and 
example,  they  are  "  workers  together  Avith  God,"  (2  Cor.  vi.  1,) 
in  revealing  to  others  the  doctrines  "of  grace,"  and  in  bringing  to 
the  sinner's  aching  heart,  redemption's  healing  mercies.     In  the 
exercise  of  this  gift,  they  are  by  divine  ordination  "  leaders  "  {rfyov- 
fiivoc,  Heb.  xiii.  17)  in  the  sacramental  host  of  God,  in   repelling 
the  forces  of  darkness,  "  in  pulling  down  of  strongholds,  casting 
down  imaginations  and  every  high  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  bringing  into  captivity  every  thought 
to  the  obedience  of  Christ."     They  are  appointed  to  be  not  only 
"  fishers  of  men"  in  waters  where  sharks  abound,  but  "  helpers  of 
their  joy"  who  stand  on  Mount  Zion,  and  sing  the  songs  of  salva- 
tion.    Into  what  an  elevated  position  docs  the  gift  of  preaching 


166  Pastoral  Qualifications — Gifts.  [Lect.  VII. 

place  them,  wheu  in  the  due  exercise  of  it  they  are  made  "the 
light  of  the  world,"  "the  salt  of  the  earth,"  not  only,  but  "suns 
of  consolation  "  to  the  pious,  amid  their  various  afflictions  in  this 
state  of  trial, 

Now,  in  this  view  of  the  high  relations  of  the  gospel  ministry, 
and  of  the  great  ends  to  which  the  gift  of  preaching  is  subser- 
vient, what  importance  should  we  attach  to  that  gift!  How  earn- 
estly should  those  who  desire  to  serve  the  Lord  Christ,  pray  that 
they  may  be  richly  endowed  with  it  by  the  Holy  Spirit !  With 
what  assiduity  should  they  use  all  those  means  and  appliances 
which  contribute  to  its  improvement,  in  order  to  pay  a  portion  of 
that  immense  debt  of  gratitude  which  they  owe  to  Him  who  died 
to  save  them,  and 

"  Who  from  the  guarded  sepulchre  arose, 
With  power  invested,  to  draw  their  hearts 
Into  his  sacred  service  here  below." 

3.  But,  in  whatsoever  measure  it  may  please  the  Master  to  bless 
your  efforts  in  his  special  service,  and  by  his  Spirit  to  endow  you 
with  the  gift  of  preaching,  keep  ever  before  your  minds  the  great 
end  to  which  that  talent  is  to  be  consecrated.  For  you  will  be  set 
apart  "to  preach,  not  yourselves,  but  Christ  Jesus  the  Lord,"  (2 
Cor.  iv.  5,)  and  to  serve  as  Levites  of  the  tabernacle — the  High 
Priest,  and  that  priesthood  in  the  New  Testament  Church,  which 
is  composed  "of  the  body  of  Christ,"  (Ephes.  iv.  12.)  Hence,  in 
the  cited  passage  from  the  Epistle  to  the  Corinthians,  the  apostle 
Paul  immediately  adds,  "and  ourselves  your  servants  for  Jesus' 
sake."  Eome,  and  the  hierarchy  every  where,  have  adroitly  per- 
verted to  their  own  aggrandizement  the  ancient  typical  and  pro- 
phetical pictures  of  the  gospel  ministry,  and  converted  "the  Le- 
vites" into  the  high  priest  and  lordly  priests,  and  the  truly  "royal 
priesthood,"  made  up  of  believers,  into  Levites.  But  God  has 
appointed  those  whom  he  calls  to  this  ministry,  to  be  "the  ser- 
vants of  Christ,"  and  the  servants  of  his  Church  in  a  hard  service. 

This  service  you  are  disposed  to  undertake ;  but  in  the  view  of 
its  peculiar  nature  and  requisite  qualifications  you  may,  under  the 
consciousness  of  your  own  insufficiency,  exclaim.  How  shall  I  be 
able,  by  my  preaching  gift,  to  discharge  the  duties  of  this  ministry? 

Happily,  the  Saviour  himself  was,  on  earth,  a  preacher.  He 
taught  men,  and  spake  as  never  man  spake.     Look  at  his  miu- 


Lect.  VII.]  Practical  Be/lections.  167 

istry  of  the  Word;  mark  the  manner  in  which  he  exercised  his 
superior  gift  of  preaching,  and  imitate  his  example. 

The  Saviour  taught  with  wisdom,  llis  words  were  like  "  ap- 
ples of  gold  in  pictures  of  silver,"  (Prov.  xxv.  11 ;)  gracious  words, 
replete  with  instruction  and  kindness ;  powerful  words,  which 
fixed  the  attention  of  others,  because  they  touched  the  heart  while 
they  threw  rays  of  light  abroad. 

Now,  like  the  Master,  aim  to  preach  wisely  and  impressively. 
Seek  to  have  your  minds  enriched  with  various  knowledge.  Eead 
much,  reflect  deeply,  that  when  you  preach,  important  truths  may 
flow  from  your  lips,  and  those  truths  be  recommended  to  the  ears 
of  others,  by  your  style  and  the  manner  of  delivering  them. 

The  Saviour,  in  addition  to  wisdom,  adopted  that  mode  of 
preaching  which  expressed  great  kindness  to  the  poor,  and  was 
suited  to  their  understandings.  They  were  delighted  to  hear  him : 
his  illustrations  were  drawn  from  objects  and  scenes  in  nature, 
from  relations  and  events  in  civil  life ;  and  his  doctrines  were  such 
as  elevated  their  conceptions  of  the  pure  nature  of  true  religion, 
while  they  served  to  answer  that  momentous  question,  "What 
shall  I  do  to  be  saved?"  In  this  respect,  his  preaching  as  well  as 
his  doctrine  differed  from  those  of  the  Jewish  scribes,  and  are  to 
be  distinguished  from  the  lessons  of  all  the  philosophers  of  the 
schools.  The  latter  did  not  aim  to  instruct  the  common  people. 
They  left  the  indigent  to  grope  in  darkness.  They  were  willing 
that  the  illiterate  should  believe  every  absurdity,  and  be  enchained 
by  all  the  laws  which  power  and  priestcraft  could  devise  and  im- 
pose, provided  they  were  alloAved  to  dispute  in  their  schools  on 
subjects  which  they  supposed  required  a  stretch  of  intellect. 

But  the  Saviour  of  men  c*ist  his  eyes  in  compassion  on  the  poor, 
who  were  as  sheep  without  a  shepherd.  He  exhibited  himself  as 
their  teacher,  their  friend,  their  light  amid  surrounding  darkness, 
their  deliverer  from  the  wrath  to  come.  Now,  it  is  still  the  glory 
of  the  gospel,  that  it  "is  preached  to  the  poor;"  that  they  are 
called  equally  with  the  rich,  and  are  to  be  sought  after  and  invited 
to  the  feast. 

If  you  enter  into  the  ministry,  imbibe  much  of  the  s])irit  of 
your  Lord.  "Condescend,"  as  Paul  exhorts,  "to  men  of  low  es- 
tate." Let  the  poor  see  that,  so  far  from  being  neglected  on  account 
of  their  depressed  condition,  you  are  anxious  to  enlighten  and 


Pastoral  Qualifications — Gifts.  [Lect.  VII. 

save  them,  and  that  you  are  prepared  to  receive  them  with  joj 
into  the  communion  of  the  Church.  Enter  into  their  humble 
dwellings,  speak  to  them  in  kindness,  preach  to  them  the  Word 
of  Life. 

There  are  ministers  who  can  hardly  see  the  poor  in  their  con- 
gregations. Their  efforts  are  directed  to  the  winning  of  the  favor 
of  the  rich ;  they  court  the  smiles  of  the  great  and  fashionable. 
But  do  you  follow  the  example  of  the  Eedeemer,  and  you  will 
please  God  and  show  yourself  to  be  an  approved  servant  of  Christ, 
(Gal.  i.  10  ;)  a  pastor, 

"Detached  from  pleasures,  to  the  love  of  gain 
Superior,  insusceptible  of  pride. 
And  by  ambitious  longings  undisturbed." 

It  is  recorded  of  Archbishop  Usher,  one  of  the  greatest  and 
most  learned  men  of  his  age,  "that  he  was  more  propense  to  com- 
municate himself  to  the  poorest,  than  to  others  who  were  more 
learned,  which  strangers  wondered  at,  as  the  disciples  marvelled  at 
our  Saviour  talking  with  the  poor  woman  at  Jacob's  well.  (John  iv.) 
Some  affected  a  frothy  way  of  preaching,  by  strong  lines,  as  they 
called  it,  and  were  much  ashamed  after  they  heard  him  preach  at 
Oxford,  and  reprove  this  Corinthian  vanity. 

"When  he  became  an  Archbishop,  some  plain  Christians,  who 
had  been  intimate  with  him,  told  him  that  they  must  now  keep 
their  distance.  To  whom  he  replied,  that  he  was  the  same  man 
still,  and  that  they  should  be  as  welcome  as  formerly."  Paul  said, 
Eom.  i. :  "I  am  a  debtor  both  to  the  Greeks  and  to  the  barba- 
rians, both  to  the  wise  and  to  the  unwise."  How  fondly  he  cherished 
Onesimus,  a  converted  fugitive  slave,  we  may  ascertain  from  one 
of  the  most  delicately  polite  and  heart-affecting  letters  that  was 
ever  written  by  the  human  hand — Epistle  to  Philemon. 


LECTURE    VIII. 

QUALIFICATIONS  OF  THE  PASTORAL  OFFICE,   CONTINUED. 

GIFTS — THE  GIFT  OF  PREACHING  THE  WORD. 

COMPOSITION  OF  SERMON  S T  EXT  S P  LAN  OR  ARRANGEMENT. 

In  consequence  of  the  establislied  mode  of  exercising  "the  gift 
of  preaching"  in  the  Protestant  churches,  sermons  are  usually 
associated  with  Texts  ;*  and  a  text  is  considered  to  express  the 
subject  of  the  sermon  to  which  it  is  prefixed.  The  next  subject, 
therefore,  to  which  your  attention  will  be  directed,  relates. 

Fourth,  To  the  selection  of  suitable  Texts. 

The  term  "text,"  in  the  science  of  the  Christian  religion,  signi- 
fies that  written  composition  which  receives  explanatory  remarks, 
or  on  which  comments  are  made.  In  the  Church  of  God,  the 
whole  toritten  Word^  given  by  Divine  inspiration,  is  the  text  which 
the  ministers  of  Christ  are  called  to  expound  and  preach,  "  Preach 
the  Word,  be  instant  in  season  and  out  of  season." 

Now,  when  a  part  of  that  sacred  text,  the  Bible,  is  selected  by 
a  preacher  to  be  the  subject  of  his  remarks  in  Christian  assemblies, 
that  particular  passage,  or  passages,  is  very  naturally  and  with 
great  propriety  called  the  text  of  his  discourse. 

1st,  I  have  said  that  the  written  Word  of  God,  as  contained  \n 
the  canonical  books,  which  are  two,  namely,  the  Old  and  New 
Testament,  is  the  great  text  of  all  evangelical  preachings.     Some 


*  Some  writers  distribute  texts  into  four  classes,  viz:   Historical,   Dogmatical, 
Parabolical,  and  Moral. — See  Vitringa. 


170  Pastoral  Qualifications — Oifts.  [Lect.  VIII. 

priests  select  from  the  apocryphal  books,  when  they  speak  in  pub- 
lic Christian  worship.  This  practice  is  an  ill  one:  it  turns  the 
eye,  in  the  sacred  service,  from  the  great  Directory  of  faith  and 
practice ;  it  clothes  what  is  uninspired  with  a  color  of  divine  au- 
thority, and  opens  the  way  for  the  neglect  of  Holy  Scripture,  and 
the  introduction  into '  the  pulpit  of  human  compositions,  such  as 
the  Lives  of  the  Saints,  various  legends,  and  theological  collections 
from  the  Fathers.  "  The  apocryphal  books  are  far  from  having 
such  power  and  eiScacy  as  that  we  may,  from  their  testimony, 
confirm  any  point  of  faith  or  of  the  Christian  religion,  much  less 
detract  from  the  authority  of  the  other  sacred  books."  (Confes.  of 
Faith,  Art.  v.,  vi.) 

Those  who  are  ordained  to  preach,  are  not  speculating  philoso- 
phers, who,  under  the  pretense  of  searching  after  truth,  may,  in 
their  speculations,  wander  whithersoever  they  list.  No ;  they  are 
"ministers  of  the  Word,''^  "the  servants  of  God  in  the  gospel  of 
his  Son ;"  which  gospel  they  are  commanded  to  preach  and  to  de- 
fend. Their  power  is  restricted  "to  the  law  and  the  testimony." 
They  must  receive  the  "word  from  God's  mouth:"  that  Divine 
mouth  speaks  only  through  the  canonical  Scriptures. 

Admitting  now,  that  the  written  "Word  of  God  alone  is  to  be 
the  text-book  for  gospel  preachers,  two  questions  have  arisen, 
which  must  here  be  answered,  namely : 

First.  May  an  edifying  sermon  be  composed  and  spoken  with- 
out having  what  is  called  a  text  prefixed  to  it  ?  and 

Second.  May  a  passage  or  passages  of  Scripture  be  introduced  as 
a  text,  and  be  used  as  leading  to  a  subject  which  the  preacher  wishes 
to  discuss,  without  referring  to  every  fact  or  circumstance  which 
the  words  of  such  a  text  express  ? 

1.  In  answer  to  the  first  of  these  questions,  I  observe,  that 
every  one  knows  that  texts  were  not  taken  by  our  Lord  Jesus  Christ 
and  his  apostles,  in  their  discourses  to  the  people  on  religion ;  and 
the  reason  is  obvious.  The  ministry  of  the  incarnate  Son  of 
God,  the  great  "Preacher  of  righteousness,"  and  his  servants  the 
apostles,  was  instrumental  in  communicating  to  men  those  revela- 
tions and  facts  which  are  contained  in  the  Scriptures  of  the  New 
Testament;  or,  in  other  words,  in  composing  a  most  important 
part  of  that  Sacred  Book  out  of  which  texts  are  to  be  selected  by 
preachers. 


Lect.  VIII.]  Sermons — Texts.  171 

Our  Saviour  was  the  fountain  of  wisdom — "the  Word,"  pre- 
eminently, by  which  God  spake  from  the  beginning  to  the  fallen 
race  of  Adam.  Moses,  and  all  the  ancient  prophets,  were  but  in- 
struments employed  by  him  in  revealing  the  Divine  will.  He 
came  into  this  world  to  fulfil  what  had  before  been  spoken  con- 
cerning himself,  and  to  add  with  his  own  lips  new  and  momentous 
revelations. 

Yet,  with  a  view  to  set  an  example  to  his  ministers,  he  ex- 
pounded that  moral  law  which  had  been  written  on  tables  of  stone, 
and  which  he  came  "to  magnify."  He  called  up  types  and  pro- 
phecies on  record,  and  referred  constantly  to  the  Scriptures  of  the 
Old  Testament.  On  one  occasion,  he  went  into  a  synagogue,  read 
out  of  the  book  of  the  prophecies  of  Isaiah,  and  expounded  to 
the  people  what  he  had  just  read. 

His  immediate  apostles  also  made  the  Scriptures  of  the  Old 
Testament,  and  what  the  Master  himself  had  said  and  done,  their 
text-book.  They  expounded  the  prophecies,  showing  their  fulfil- 
ment in  Jesus  of  Nazareth;  they  expounded  the  types  or  "figures 
of  good  things  to  come,"  so  that  the  whole  of  Paul's  Epistle  to 
the  Hebrews  is  an  exposition  of  certain  parts  of  the  ancient  Scrip- 
tures, particularly  of  the  book  of  Leviticus;  or  they  discoursed 
of  the  works  of  Christ,  of  which  they  had  been  eye-witnesses,  or 
reported  his  doctrines,  of  which  they  had  been  ear-witnesses ;  or 
they  delivered  communications  from  God,  under  the  inspirations 
of  the  Holy  Spirit. 

While,  therefore,  it  is  conceded  that  there  is  no  express  com- 
mand of  God  binding  his  ministers  to  preach  from  texts  of  Scrip- 
ture ;  while  it  is  conceded  that  an  approved  sermon  may  be  com- 
posed without  having  a  passage  of  Scripture  prefixed  to  it ;  yet, 
it  must  be  insisted  upon,  that  the  written  "Word  of  God  is  to  be 
the  great  and  comprehensive  Text  of  all  gospel  preachings,  and 
that  the  mode  usually  adopted  of  taking  one  or  more  passages  of 
the  Bible  as  the  text  of  a  discourse,  naturally  results  from  the 
Divine  command  "to  preach  the  AVord,"  and  from  the  inability 
of  the  preacher  to  expound  the  whole  Word  in  one  sermon.  From 
the  necessity  of  the  case,  then.  Scripture  truths  must  be  exhibited 
in  portions,  and  it  is  evidently  better  to  announce  the  portion  or 
doctrine  from  the  Word  itself,  than  to  leave  the  hearers  to  find  it 
out  from  the  train  of  the  preacher's  observations  or  comments. 


172  Pastoral  Qualifications — Gifts.  [Lect.  VIIL 

The  practice  whicli  experience  has  now  established,  of  selecting 
texts  for  the  particular  subjects  of  pastoral  discourse,  is  to  be 
highly  commended  and  steadily  followed.  Its  utility  is  evident : 
for,  it  proclaims  aloud,  that  the  written  Word  of  God  is  the  rule 
of  Christian  faith  and  practice,  and  that  what  ministers  preach, 
must  be  the  doctrines  and  precepts  of  that  Word,  and  not  the 
decrees  of  councils,  nor  the  creeds  of  princes  and  states,  nor  any 
immediate  inspirations  of  their  own  minds,  nor  any  deductions  of 
their  own  reasoning  powers.  It  exhibits  at  once  to  the  under- 
standings of  the  people  in  worship,  that  what  is  considered  to  be 
true  in  fact,  binding  in  precept,  encouraging  in  promise,  derives 
all  its  authority  and  virtue  from  God's  own  Word.  It  announces 
to  the  hearers  the  particular  subject  to  which  their  attention  is  to 
be  directed,  and  prepares  their  minds  for  the  consideration  of  it. 
It  enables  the  hearers  of  the  Word,  if  they  are  intelligent,  to  de- 
tect deviations  from  the  truth,  and  by  the  very  ingenious  efforts 
which  the  false  teacher  makes  to  pervert  the  sense  of  the  text,  to 
discover  that  his  doctrine  is  not  sound.  The  twistings  of  a  serpent 
will  sometimes  indicate  his  uneasy  position.  In  a  word,  it  fur- 
nishes the  hearers  with  a  memento,  by  which  they  can  recall  the 
subject,  and  many  parts  of  the  sermon. 

2.  The  second  question  proposed,  namely,  whether  a  passage 
may  be  used  merely  to  introduce  a  subject  which  a  preacher 
wishes  to  discuss,  must  also  be  answered  in  the  affirmative,  pro- 
vided the  passage  so  selected  sustain  a  strong  relation  to  the  sub- 
ject ;  otherwise  the  text,  as  it  conveys  some  doctrine,  precept,  or 
promise,  will  be  disparaged  by  the  very  place  which  it  occupies, 
or  the  preacher  will  be  justly  charged  with  ignorance  of  the 
meaning  of  the  text.  To  be  "a  motto,"  and  not  a  mere  device, 
the  text  should  contain  the  subject;  and  if  the  preacher  does  not 
choose  to  consider  the  words  of  the  text  particularly,  and  all  the 
facts  to  which  they  refer,  then  he  should  at  the  beginning  of  his 
discourse  state  distinctly  the  subject  or  proposition  which  he  in- 
tends to  discuss.  Some  sermons,  speeches,  and  essays,  are  in  this 
respect  very  defective,  and  it  is  well  that  in  their  printed  dress 
they  have  some  motto  prefixed  to  them. 

But  admitting  the  text  of  a  sermon  to  refer  to  the  subject,  the 
preacher  may  happily  discuss  the  subject  without  a  particular 
analysis  of  the  text. 


Lect.  VIII.]  Sermons — Texts.  173 

For  the  purpose  of  illustrating  here  this  mode  of  preaching,  let 
me  observe,  that  a  preacher  wishes  to  discourse  concerning  the 
obstinate  unbelief  of  the  Jews,  and  its  causes.  This  therefore  is  his 
subject.  He  selects  for  a  text,  2  Cor.  iii.  16:  "But  even  unto 
this  day,  when  Moses  is  read,  the  veil  is  upon  their  heart."  In 
this  passage,  the  fact  in  relation  to  the  mental  state  of  the  Jews, 
in  rejecting  the  cross  of  Christ  as  the  medium  of  a  sinner's  deliv- 
erance from  the  curse,  (and  this  fact  constitutes  the  subject,)  is 
affirmed.  Now,  the  preacher  proceeds  to  discuss  this  subject 
without  any  minute  explanation  of  the  words  of  the  text,  which 
refer  to  the  reading  of  the  law  of  Moses  in  the  Jewish  synagogues, 
and  to  the  veil  which  covered  for  a  time  the  face  of  Moses. 

Take  another  example :  A  preacher  chooses,  from  Psalm  xiv.  1, 
"  The  fool  hath  said  in  his  heart.  There  is  no  God,"  to  speak  of 
the  sin  of  atheism,  its  character,  and  dreadful  effects.  Now,  this 
great  sin  is  held  up  prominently  to  every  eye  in  the  text ;  but 
the  preacher  discusses  his  subject  without  dwelling  upon  the  true 
and  full  import  of  the  term  "fool"  in  the  text,  and  without  show- 
ing particularly  what  is  meant  in  Hebrew  phraseology  by  "saying 
in  his  heart." 

Should  a  preacher,  however,  undertake  to  discuss  the  subject 
of  the  glorious  resurrection  of  our  Lord  Jesus  Christ,  as  a  fact 
abundantly  proved  by  testimony,  and  all-important  in  the  system 
of  Christain  Faith,  and  select  as  a  motto.  Col.  iii.  1,  "  If  ye  then 
be  risen  with  Christ,  seek  those  things  which  are  above,"  he 
would  act  unwisely;  for  the  subject  of  Paul's  discourse  in  those 
words  is  the  duty  of  cultivating  heavenly-mincledness.  The  resur- 
rection of  Christ,  and  the  experience  of  its  power  and  blessed 
effects,  are  referred  to  as  suggesting  the  most  powerful  motives 
to  engage  Christians  in  "seeking  those  things  which  are  above." 

Often,  indeed,  may  pastors  profitably  discuss  subjects  without 
fully  opening  up  every  part  of  a  cited  passage ;  but  there  are 
passages,  of  which  the  terms  used  in  new  senses  and  relations 
are  so  peculiar  to  Christian  theology,  so  interwoven  with  the 
whole  framework  of  salvation  by  Jesus  Christ  as  a  substitute 
of  his  people  in  law,  that  the  text  should  be  the  subject  of  a 
careful  analysis.  To  illustrate :  In  preaching  from  numerous  pas- 
sages, it  would  be  sufficient  to  discuss  redemption  by  Jesus  Christ 
as  the  great  subject;  but  were  one  to  expound  those  words,  "for 


174  Pastoral  Qualifications — Gifts.  [Lect.  VIII. 

what  the  law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God  sending  his  own  Son  in  the  likeness  of  sinful  flesh, 
and  for  sin  condemned  sin  in  the  flesh,"  it  would  be  more  edify- 
ing to  speak,  I.  Of  the  great  work  of  God  in  redemption:  "he 
condemned  sin  in  the  flesh ;"  II.  The  means  by  which  this  work 
was  effected :  1.  Negatively,  not  by  the  moral  law  or  the  Mosaic 
institutes ;  for  "  the  law  was  weak  through  the  flesh,"  and  could 
not  give  life;  2.  But  positively,  "by  sending  his  own  Son  into 
the  world,"  with, every  attribute  to  save;  for  he  came  in  the  flesh, 
in  the  likeness  of  sinful  flesh,  and  made  that  atonement  by  which 
sin  was  condemned  in  the  flesh,  and  righteousness  imputed  to 
all  who  believe. 

Many  distinguished  writers  in  their  sermons,  as  Tillotson, 
Bourdaloue,  and  others,  are  not  textuarians,  but  discuss  subjects, 
"Two  of  my  sermons,"  says  Bishop  Warburton,  "are  in  the  com- 
mon way  of  choosing  a  text,  to  give  one  an  opportunity  of  saying 
what  one  wants  to  say :  the  other  tiuo  are  in  ivhat  I  think  the  better 
way,  the  explanation  of  the  text."     (Letters  to  Hurd,  43d.) 

But  whilst  the  utility  of  speaking  from  texts  is  so  obvious, 
the  measure  of  that  utility  will  depend  much  upon  the  proper 
selection  and  use,  of  texts. 

(1.)  In  illustration  of  this  fact,  let  me  observe,  that  when  a 
pastor  designs  to  call  the  attention  of  those  to  whom  he  ministers 
in  the  gospel  to  a  certain  doctrine,  or  a  certain  course  of  action 
which  is  either  beneficial  or  pernicious,  he  may  select  a  text  dis- 
connected entirely  with,  or  very  slightly  related  to,  his  subject. 
Some  who  are  professionally  ministers  of  the  Word,  but  who  do 
not  believe  in  the  plenary  inspiration  of  the  Scriptures,  nor  feel 
any  indebtedness  for  pardon  to  the  cross  of  Christ,  have  dared 
to  set  up  pregnant  passages,  like  Samson  in  the  temple  of  Dagon, 
to  be  mocked  at,  and  given  to  the  poet  occasion  to  say : 

"  How  oft,  when  Paul  has  served  us  with  a  text, 
Has  Epictetus,  Plato,  Tully  preach'd." 

Others,  through  ignorance  "  of  what  is  written,"  have  let  their 
remarks  in  preaching  run  wide  from  the  text,  so  as  to  distract  the 
minds  of  some  hearers,  and  to  leave  the  more  intelligent  to  say, 
"  that  if  the  text  had  the  small-pox,  the  sermon  could  not  have 
cauEcht  it." 


Lkct.  VIIL]  Sermons — Texts.  176 

(2.)  Again :  in  the  choice  of  portions  of  Scripture  to  be  used  as 
texts,  such  portions  must  be  taken  as  will  form  a  distinct  pro- 
position in  grammar  and  logic,  and  such  as  shall  express  the 
meaning  of  the  sacred  writer  in  that  place  or  chapter, 

A  preacher  pays  but  a  poor  compliment  to  the  understandings 
of  his  hearers,  or  to  the  Bible  itself,  when  he  draws  out  of  it  (and 
he  might  just  as  well  have  taken  it  out  of  an  almanac)  the  single 
word  "remember,"  in  order  to  publish  his  philosophical  theories 
respecting  the  power  of  memory,  and  its  indestructible  tenacity. 
With  a  like  liberty,  another  might  from  the  word  "consider," 
give  his  audience  a  dissertation  on  other  intellectual  powers. 

But  a  more  serious  fault  is  committed  by  a  preacher  when,  by 
the  choice  of  his  text,  he  conceals  or  perverts  the  truth  designed 
to  be  expressed  by  the  Holy  Spirit  in  that  text  with  its  context. 
Examples  might  easily  be  collected  of  passages  in  Holy  Scrip- 
ture, which  stand  so  connected  with  what  precedes  and  follows, 
that  to  remove  them  from  their  connection,  and  then  confine  the 
attention  to  what  the  words  would  seem  to  express,  would  be  a 
manifest  wresting  of  Scripture  to  make  it  subservient  to  error. 
By  dropping  some  words  from  a  passage,  we  may  make  it  to 
mean  something  not  intended  by  the  inspired  writer.  Thus,  we 
should  be  able  to  prove  that  human  legs  were  displeasing  to  God, 
by  tearing  a  part  of  the  10th  verse  of  the  147th  Psalm  out  of  its 
connection  ;  for  there  we  read  these  words,  "  The  Lord  taketh  not 
pleasure  in  the  legs  of  a  man." 

A  text,  therefore,  should  of  itself  form  a  whole  proposition; 
and  so  much  should  be  taken  for  a  text  as  to  express  clearly  the 
mind  of  the  Holy  Spirit.  The  aphorism  of  Donne,  though 
quaintly  written,  contains  an  important  truth :  "  Sentences  in 
Scripture  or  passages  of  Scripture,  like  hairs  in  horses'  tails, 
concur  in  one  root  of  strength  and  beauty ;  but,  being  plucked 
out  one  by  one,  serve  only  for  springes  and  snares." 

(3.)  A  fault  opposite  to  that  which  I  have  just  mentioned  is,  the 
forming  of  a  text  out  of  so  many  passages  that  the  passages  shall 
extend  beyond  the  subject  of  the  discourse.  This  fault  fre- 
quently occurs  in  the  ministry  of  those  preachers  who  seldom 
commit  their  thoughts  to  writing;  for,  not  being  able  to  know 
beforehand  how  richly  invention  and  memory  will  supply  them 
with  matter,  and  unwilling  by  a  short  text  to  coniinc  themselves 


176  Pastoral  Qualifications — Gifts.  [Lect,  VIIL 

to  boundaries  too  narrow,  they  frequently  take  too  many  passages 
together,  and  mark  out  more  ground  for  a  sermon  than  they  can 
cultivate  well.  George  Whitfield  often  erred  in  this  respect: 
hence  some  of  his  sermons  which  we  have,  fail  in  the  proper 
exposition  of  his  texts.  Texts,  therefore,  should  not  be  redundant, 
comprehending  too  much  matter,  and  violating  the  unity  of  the 
subject. 

If  one  give  notice  to  the  people  that  he  designs  to  preach  a 
series  of  discourses  on  an  important  doctrine  of  the  Christian 
faith,  he  may  then  select  what  has  been  denominated  a  copious 
text,  and  apply  the  sermons  as  parts  expository  of  the  several 
parts  of  the  text.  This  however  is  a  plan  which  the  young 
preacher  should  not  adopt  early  in  his  ministry ;  for,  to  be  use- 
fully prosecuted,  it  ought  to  be  the  result  of  various  extensive 
reading  and  careful  study. 

I  have  now  done  with  texts;  and  have  no  additional  obser- 
vation to  make  in  any  manner  relating  to  them,  save  this  one: 
that  when  study  and  composition  become  irksome,  the  young 
minister  will  at  times  fluctuate  much  before  he  can  fix  upon  a  text 
that  pleases  him.  Now,  to  surmount  this  difficulty  and  remove 
perplexity  from  his  mind,  let  him  reflect  that  he  is  called  to 
preach,  not  what  is  called  a  great  sermon,  but  an  instructive  and 
practical  one :  this  reflection  will  soon  furnish  him  with  a  subject 
and  suitable  text.  Let  him  pray  to  be  guided  in  this  matter  by 
the  Holy  Spirit,  who  has  at  all  times  access  to  his  mind,  and  has 
often,  as  I  believe,  diverted  the  thoughts  of  ministers  from  texts 
on  which  they  first  wished  to  preach,  to  other  texts  and  subjects, 
from  the  discussion  of  which  much  good  resulted.  Further,  let 
him  note  from  time  to  time,  in  reading  the  Scriptures,  those  pas- 
sages which  arrest  his  attention  and  deeply  affect  his  own  mind. 
In  a  word,  let  him,  when  he  is  tempted  to  waste  too  much  time  in 
fixing  upon  a  text,  revert  to  some  part  of  the  system  of  didactic 
theology  with  which  his  thoughts  have  long  been  familiar,  select 
a  corresponding  text,  state  the  doctrine,  and  then  improve  it  by 
exhibiting  the  various  practical  uses  of  that  doctrine.  Doctrines 
have  been  fixed  as  truths  in  the  mind  of  the  young  preacher,  the 
practical  use  of  which  he  has  not  yet  well  studied. 


Lect.  VIII.1  Sermons — Plan.  177 


Fifth.  The  Plak  or  Arrangement  of  a  Sermon. 

But  the  subjects  and  texts  may  be  well  selected,  and  the 
thoughts  in  a  sermon  may  be  well  expressed  by  the  preacher,  yet 
the  whole  cmposition  may  be  markedly  defective,  through  want  of 
method  and  connection.  "I  went,"  says  President  Davies,  "and 
heard  Dr.  Guise,  in  Pinner's  Hall.  His  sermon  was  well  adapted  to 
comfort  the  people  of  God,  but  the  languor  of  his  delivery  and  his 
promiscuous  and  undistinguishable  manner  of  address  seemed  to 
take  away  its  energy  and  pungency."  Sermons  may  contain  some 
good  thoughts,  but  if  those  thoughts  are  separated  by  irrelevant  mat- 
ter, or  hang  together  by  slight  threads,  they  are  ill  calculated  to 
enrich  the  minds  of  the  hearers  with  doctrinal  knowledge.  Nay, 
a  preacher  who  speaks  on  matters  and  things  in  general,  may,  by 
introducing  happy  religious  anecdotes,  entertain  an  audience  and 
please  the  young  and  thoughtless  especially ;  he  will  not  make 
the  truth  sink  deeply  into  the  heart;  and  if  the  seed  sown  lie 
upon  the  surface,  the  birds  of  the  air  will  soon  pick  it  up. 

Hardly  an  observation  can  be  necessary  to  convince  you  that  in 
every  piece  of  writing  designed  to  communicate  instruction  to 
others,  order  or  logical  method  in  the  arrangement  of  the  thoughts, 
should  be  studied  and  observed.  Such  method  stands  opposed 
to  a  loose  and  incoherent  mode  of  expressing  a  number  of 
thoughts.  Now,  where  thoughts  are  thrown  together  in  a  con- 
fused and  disconnected  state,  obscurity  must  exist.  Hence  we 
sometimes  hear  sermons  which,  from  the  absence  of  a  plan,  per- 
plex instead  of  enlightening  our  minds,  and  which  permit  our 
thoughts  to  rest  on  no  one  grand  truth  or  doctrine,  no  one  im- 
portant duty  or  precept  of  religion,  but  hurry  us  on  in  an  excur- 
sion from  Dan  to  Beersheba,  so  rapidly  that  we  very  imperfectly 
discern  the  face  of  the  country  over  which  we  have  travelled. 

Arrangement  of  matter  in  the  discussion  of  a  subject,  or  a 
proper  method  in  the  composition  of  sermons,  is  therefore  im- 
portant, not  only  as  it  serves  to  aid  the  memory  of  the  preacher 
himself,  both  in  composing  and  in  delivering  his  discourses,  but 
also  as  it  operates  directly  in  enabling  those  who  hear,  to  under- 
stand and  to  remember  what  is  spoken. 

An  immethodical  discourse  may  contain  some  important  thoughts, 
12 


178  Pastoral  Qualifications — Gifts.  [Lect-.  VIII. 

but  these  lose  mucli  of  their  weiglit  in  our  consideration,  through 
want  of  that  connection  with  other  thoughts  to  which  they  stand 
related,  either  as  arguments  or  illustrations.  They  are  like  blocks 
of  valuable  marble  intermixed  in  one  heap  with  sand  and  pieces 
'of  timber,  in  which  the  eye  can  discover  no  form  of  the  building 
intended  to  be  erected ;  but  where  method  is  observed,  the  marble 
and  other  materials  are  arranged  in  a  structure  useful  and  beau- 
tiful. 

Want  of  method  in  a  sermon  is  a  serious  defect.  Hence  it  has 
been  strongly  recommended,  not  only  that  method  should  be  ob- 
served, but  also  that  in  worshipping  assemblies  which  comprehend 
so  many  unlearned  persons,  the  general  plan  should  be  clearly 
stated  by  the  preacher ;  and  this  course  is  usually  pursued  by  in- 
structive preachers.  For  variety's  sake,  however,  it  has  been  said 
that  the  speaker  should  occasionally  conceal  his  plan  ;  as  "crypsis 
dispositionis  lollit  fastidium  auditoris."  As  an  occasional  devia- 
tion from  usual  order,  such  concealment  may  be  admitted ;  in 
other  respects,  it  is  not  the  better  mode,  as  the  common  intellect, 
in  a  Christian  congregation,  stands  in  need  of  every  help  which 
the  skill  of  the  preacher  can  afford,  in  directing  their  thoughts  in 
the  discussion  of  his  subject. 

To  facilitate  the  proper  arrangement  of  matter  in  sermonizing, 
some  have  advised  that  the  preacher  should  always  first  make  a 
written  analysis  of  his  text.  Certainly  one  should  be  able  to  analyze 
well  a  passage  which  he  makes  the  theme  of  his  discourse.  Such 
analysis  will  suggest  the  proper  method  of  treating  the  subject, 
and  should  be  attempted  in  writing  by  the  young  preacher ;  but 
when  a  pastor  has  been  some  years  in  the  gospel  service,  and  in 
the  practice  of  arranging  his  thoughts  in  due  order,  a  written 
analysis  (unless  he  preaches  extempore)  is  altogether  unnecessary, 
and  the  making  of  it  is  a  waste  of  time,  as  his  mind,  if  he  studies 
and  understands  his  text,  will  quickly  analyze  it. 

In  speaking,  now,  of  the  Plan,  or  the  proper  method  to  be 
pursued  in  the  composition  of  sermons,  let  me  direct  your  atten- 
tion, 

First,  To  the  constituent  parts  of  a  sermon ;  and  then, 

Second,  To  the  various  modes  of  discussing  subjects  in  the 
pulpit. 


Lect.  VIIL]  Sermons — Plan.  ,  179 

I.   The  constituent  parts  of  a  sermon. 

As  the  principal  duty  and  design  of  a  preacher  of  the  Word 
is,  to  teach  its  truths  clearly,  so  as  to  convince  and  persuade 
others,  the  great  parts  of  a  pastoral  discourse  are  considered 
to  be  two^  namely :  the  explication  of  the  text,  or  discussion 
of  the  subject,  and  the  application  or  improvement  of  it.  But 
there  are  less  important  parts  of  a  sermon  which  also  deserve 
attention,  as  they  serve  to  prepare  those  who  hear  for  the  dis- 
cussion and  the  improvement.  I  shall  therefore  consider  the 
constituent  parts  of  a  sermon  to  be  five^  namely : 

1.  The  introduction,  or  exordium  ; 

2.  The  nexus,  or  connection ; 
8.  The  division ; 

4.  The  exposition;  and 

5.  The  application,  or  improvement. 

On  each  of  these  parts  a  few  observations  must  here  be  made. 

1.  The  mtroditction^  or  exordium. 

The  exordium  or  introduction  is  not  an  essential  part  of  a  ser- 
mon. The  preacher,  without  any  prefatory  matter,  may  engage 
immediately  in  the  discussion  of  his  subject,  as  is  done  by  Dr. 
South  in  his  sermon  from  Psalm  Ixxxvii.  2.  He  omits  a  formal 
introduction,  tells  us  that  the  words  of  the  text,  which  institute 
a  comparison  of  Zion  and  the  dwellings  of  Jacob,  express  two 
things,  difference  and  preeminence,  and  divides  the  subject  into 
two  propositions :  I.  That  God  bears  a  different  respect  to  places 
consecrated  to  his  worship  from  what  he  bears  to  other  places,  etc. 
II.  That  God  prefers  worhip  paid  him  in  such  places,  etc. 

Texts,  I  have  before  said,  are  very  various.  Hence  it  is 
true  that  a  text  may  be  well  understood  by  all,  so  soon  as  it  is 
read.  It  may  express  a  moral  precept,  about  which  the  thoughts 
of  men  are  daily  conversant  in  society ;  as  for  instance,  Kom. 
xii.  17 :  "  Provide  things  honest  in  the  sight  of  all  men."  Now, 
in  the  discussion  of  this  command,  the  preacher  may  withhold 
an  introduction,  and  proceed  immediately  to  define,  I.  things  hon- 
est ;  and,  II.  show  wherein  the  moral  law  is  violated  by  various 
dishonest  practices,  and  the  benefits  which  attend  obedience  to  the 
precept  in  the  text. 

But,  as  a  general  rule,  it  must  be  prescribed  that  sermons  should 
commence  with  regular  introductions ;  for  an  exordium  to  a  pul- 


180  Pastoral  Qualifications — Gifts.  [Lkct.  vm. 

pit  discourse  is  very  useful.  It  serves  to  awaken,  and  especially 
to  fix  the  attention  of  the  hearers  on  the  subject ;  and  it  requires 
all  that  time  which  an  introduction  usually  occupies,  to  gain  the 
composed  attention  of  a  large  audience,  and  prepare  them  for  the 
division  of  the  subject,  or  the  course  of  discussion  which  the 
preacher  intends  to  pursue ;  and  it  affords,  on  many  occasions,  to 
the  preacher,  an  opportunity  of  dropping  remarks  both  pertinent 
and  striking,  which  cannot  be  happily  introduced  into  any  other 
part  of  the  sermon. 

(1.)  But,  if  an  introduction  be  made  to  a  sermon,  it  should  be 
short.  A  long  exordium  is  like  a  long  porch  to  an  ordinary  build- 
ing :  it  is  of  no  use,  while  it  disfigures  the  structure  to  which  it 
is  attached ;  it  keeps  the  minds  of  the  intelligent  too  long  in  sus- 
pense, like  a  story  which  is  told  as  a  preface  to  some  important 
business  transaction  in  which  men  are  solicitous  to  engage. 
Eobert  Walker,  in  his  sermons,  is  usually  happy  in  his  introduc- 
tory matter.  Preachers,  under  the  reign  of  the  Stuarts,  still  un- 
trammelled by  the  logic  of  the  schools,  were  frequently  too  long, 
too  scholastic,  too  digressive  in  the  remarks  by  which  they  intro- 
duced their  subjects.  Those  who  compose  their  discourses  in  the 
pulpit,  ordinarily  bestow  most  thought  on  the  introduction,  and 
often  either  wander  from  the  subject  or  enter  too  far  into  the  dis- 
cussion of  it ;  they  express  an  idea,  then  try  to  express  it  in  bet- 
ter terms,  and  thereby  become  tedious  to  those  whose  thoughts 
are  fixed  upon  the  text. 

(2.)  The  introduction  should  also  be  natural  and  pertinent;  not 
far-fetched,  but  relating  to  the  subject,  and  leading  to  it ;  other- 
wise it  cannot  be  called  an  introduction  of  the  subject  proposed  to 
be  discussed,  when  it  actually  introduces  some  other  subject  to  our 
thoughts. 

I  heard,  some  years  ago,  at  New- York,  a  Doctor  of  Divinity 
who,  after  announcing  as  his  text  the  words  of  Paul  in  his  Epistle 
to  the  Hebrews,  "Let  us  consider  one  another,  to  provoke  unto 
love  and  good  works,"  introduced  his  subject  by  going  back  to  the 
institution  of  marriage  in  Paradise, — "  and  the  Lord  God  said,  it 
is  not  good  that  the  man  should  be  alone."  This  curious  and  re- 
mote introduction  excited  many  smiles,  and  some  witty  remarks, 
at  the  conclusion  of  the  divine  service. 

(3.)  But  the  introduction  should  also  be  clear,  not  involving  ob- 


Lxoi.  VIILl  Sermons — Plan.  181 

scure  p6ints,  whicli  cannot  be  discussed  in  that  place,  nor  made 
up  of  metaphysical  reasonings  and  hard  and  scholastic  words,  but 
composed  of  truths  and  facts  easily  understood,  readily  admitted, 
or  well  supported  by  Scripture.  Often  an  introduction  appears 
well,  if  it  begin  with  a  Scripture  passage  or  proverb,  expressing 
the  principal  idea  one  wishes  to  convey,  as  introductory  to  the 
subject,  and  confirmatory  of  its  great  lesson  or  doctrine. 

(4.)  To  which  I  must  add,  that  the  introduction  should  be  modest; 
that  is  to  say,  the  preacher  should  neither  in  language  nor  in 
action  introduce  his  subject  so  as  to  lead  his  hearers  to  think  that 
the  sermon  will  be  a  most  brilliant  exhibition  of  talent,  raising 
immediately  their  expectation  of  something  grand  to  follow,  when 
in  fact  there  may  be  a  gradual  sinking  as  he  advances  in  the 
discussion. 

Much  does  the  preacher  err,  who  in  his  introduction  breaks  out 
either  with  a  display  of  learning,  or  with  sentiments  highly  im- 
passioned ;  thus  attempting  to  awaken  the  admiration  of  his  hear- 
ers, before  he  has  conciliated  their  favor  or  excited  their  interest 
in  his  subject.  "Headiest  horses  soonest  tire."  It  is  difficult, 
after  a  flaming  introduction,  to  support  and  increase  the  fire  to  that 
degree  which  such  an  introduction  promises ;  and  a  burning  com- 
mencement ill  accords  with  an  icy  progress.  The  preacher,  in  such 
attempts,  it  has  been  said,  resembles  a  sky-rocket :  he  rises  in  a 
flame,  and  falls  a  mere  stick. 

Let  the  introduction,  then,  be  marked  with  modesty.  Let  it  be 
such  as  not  to  promise  more  than  you  can  execute  in  the  body  of 
your  discourse ;  let  it  indicate  to  others  (if  there  be  a  fit  place) 
that  you  feel  what  Paul  felt,  when  he  exclaimed,  "  And  who  is  suf- 
ficient for  these  things!" 

And  by  all  means,  let  the  introduction  be  very  short,  or  be 
wholly  omitted,  unless  it  be  necessary  by  a  train  of  observations  to 
trace  the  connection  of  your  text. 

2.  The  nexus,  or  connection. 

But  it  is  not  always  necessary  to  show  the  context,  for  the  pur- 
pose of  elucidating  the  text.  Many  passages  of  Scripture  stand 
as  it  were  independent  of  the  preceding  and  following  verses ; 
thus,  many  portions  of  the  Book  of  Psalms,  and  all  the  Proverbs, 
may  be  happily  discussed,  without  referring  to  the  context.  In 
like  manner,  some  passages  in  the  Evangelists  and  in  the  Epos- 


182  Pastoral  Qualifications — Qifts.  [Lect.  VIIL 

ties,  may  be  considered  apart  from  their  immediate  connection  in 
the  chapter;  indeed,  there  are  some  passages  which  have  their 
connection  in  sense,  not  with  the  verses  which  go  immediately 
before  them,  but  with  some  passage  to  be  found  in  a  remote  situ- 
ation. But,  leaving  the  latter  without  further  notice,  we  remark, 
that  the  words  of  Paul  are  examples  of  the  former  class:  "Pray 
without  ceasing;"  "Despise  not  prophesyings;"  " Quench  not  the 
Spirit,"  are  passages  which  may  be  explained  without  referring  at 
length  to  the  context. 

But  there  are  innumerable  portions  of  Scripture  which  require 
that  their  connection  should  be  traced,  inasmuch  as  they  are  linked 
by  particles  to  what  goes  before,  and  form  a  part  of  an  argument, 
or  are  the  conclusion  from  premises.  Can  the  Supreme  Being 
bind  himself,  consistently  with  his  glory,  to  give  grace  and  eternal 
life  to  those  whose  sins  are  not  atoned  for?  This  will  not  be  af- 
firmed by  those  who  believe  the  Scriptures.  When,  therefore,  an 
exposition  is  attempted  of  2  Pet.  i.  4,  "  Whereby  are  given  unto 
us  exceeding  great  and  precious  promises,  that,"  etc.,  it  is  obvious 
that  the  connection  of  this  gift,  expressed  by  the  term,  "whereby," 
in  the  text,  must  be  either  traced  in  the  introduction,  or,  which 
is  better  for  the  hearers,  made  one  of  the  heads  of  the  discourse. 

When  it  is  necessary,  in  unfolding  the  sense  of  a  passage,  to 
exhibit  the  context  and  scope  of  the  chapter,  the  epistle,  or  the 
prophecy,  the  following  rules  should  be  observed : 

(1.)  The  connection  should  be  traced  by  as  few  remarks  as 
possible ;  especially  should  this  be  done  when  the  preacher  has  a 
regular  introduction  to  his  sermon.  Plain  words  and  simple  sen- 
tences are  to  be  used  for  this  purpose. 

(2.)  There  should  be  no  play  of  the  imagination,  but  logi- 
cal process,  when  we  are  exhibiting  the  connection  of  passages. 
Little  or  no  gesticulation  should  be  used,  for  this  part  of  a  sermon 
does  not  admit  of  any  action  save  that  which  is  simple  and  grace- 
ful, but  calls  for  distinctness  in  pronunciation  and  emphasis. 

(3.)  When  the  text  is  selected,  the  chapter  or  psalm  of  which 
it  forms  a  part  should  be  studied,  and  the  commentators  con- 
sulted. As  I  have  before  said,  the  context  in  sense  and  argu- 
ment is  sometimes  remote  from  the  text ;  for  the  distribution  of 
the  Bible  matter  into  chapters  and  verses  is  the  work  of  uninspired 
men,  and  as  such  many  mistakes  may  be  found  in  it. 


Lect.  VIII.]  Practical  Beflections.  183 

But  let  me  here  arrest  the  course  of  my  remarks  on  the  consti- 
tuent parts  of  a  sermon,  with  a  view  of  making  a  few  practical 
reflections. 

1.  The  gospel  ministry  was  divinely  instituted,  as  you  have 
heard,  to  secure  two  great  ends,  namely,  the  publication  of  gospel 
tidings,  or  the  "making  known  the  mystery  of  Christ;"  and,  the 
oversight  or  episcopal  care  of  the  flock  of  Christ.  Now,  what  has 
been  taught  you  in  this  and  the  preceding  lecture,  is  designed  to 
qualify  you  better  for  the  great  duty  of  publication  to  the  world, 
and  in  the  Church,  of  the  grand  doctrines  and  precepts  of  the 
Christian  religion.  To  the  faithful  in  Christ  Jesus  of  every  age 
and  condition,  the  Holy  Spirit  saith,  "Search  the  Scriptures:" 
strive  to  know  and  understand  what  God  has  revealed  in  his  Word, 
that  ye  may  be  able  to  give  a  reason  of  the  hope  that  is  in  you ; 
that  ye  may  be  witnesses  for  God,  (Isaiah  xliii.  10 ;)  and  that  you 
may  teach  your  children  divine  truth,  and  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord,  But  to  the  ministers  of  the 
"Word,  to  the  stewards  of  the  mysteries  of  God,  the  same  Holy 
Spirit  saith,  "Neglect  not  the  gift  that  is  in  thee:"  aim  at  its  im- 
provement; qualify  yourselves  by  prayer,  study,  care,  and  exer- 
cise, to  be  the  publishers  of  that  Word  in  a  world  that  lieth  in 
wickedness,  and  dispensers  of  "milk  to  babes"  and  of  "strong 
meat  to  them  that  are  of  full  age."     (Heb.  v.) 

If,  then,  ministers  have  the  great  duty  of  publication  assigned 
to  them  especially;  if  it  be  in  this  important  service  that  "the 
gift  of  preaching"  is  required,  then  you  cannot  fail  to  perceive 
that  all  I  have  s^id  in  relation  to  various  knowledge,  the  composi- 
tion and  style  of  sermons,  to  subjects  and  texts,  should  commo.nd 
your  serious  attention :  for  these  are  acquisitions  which,  in  civil- 
ized countries,  fit  you  to  publish  "the  glorious  gospel  of  the 
blessed  God,"  so  as  to  gain  more  and  better  hearing ;  so  as  to  win 
over  the  curiosity  of  the  thoughtless  to  inquire,  to  listen,  to  pon- 
der; so  as  to  repel  the  enemies  of  your  faith,  and  to  stir  up  to 
action  all  the  living  men  in  Zion.  Endeavor,  therefore,  to  profit 
by  all  the  advices,  rules,  and  appliances  which  shall  give  to  your 
"gift  of  preaching"  a  potency  in  its  exercise,  that  shall  add  a  dig- 
nity to  public  worship,  and  make  the  gospel  "  the  wisdom  of  God 
and  the  power  of  God  unto  salvation."     Increase  your  intellec- 


184  Pastm-al  Qvnlifications — Gifts.  [Lkct.  VIIL 

tual  stores,  husband  your  time  well,  be  diligent  in  your  studies, 
"  that  you  may  prove  to  be  workmen  that  need  not  be  ashamed." 

Mohammed,  the  Arabian  impostor,  said  many  foolish  and  hurt- 
ful things.  The  ancient  heathen  philosophers  erred  seriously  in 
every  metaphysical  speculation.  But  the  gospel  preacher  must 
speak  the  words  of  soberness  and  truth,  as  a  teacher  of  good  things, 
an  instructor  of  the  ignorant,  a  light  that  does  not  bewilder  and 
mislead,  but  guides  along  the  way  that  leads  to  eternal  life  in 
heaven. 

Eminence  in  knowledge,  eminence  in  the  gift  of  preaching,  is 
not  to  be  acquired,  save  by  study  and  painstaking.  Eelax  not, 
then,  your  efforts  to  grow  in  knowledge,  in  grace,  and  in  gift. 
Some  pastors  discover  a  disposition  to  be  too  much  abroad,  and 
too  little  in  their  study-chamber.  Much  visiting  renders  them 
popular ;  movements  along  the  streets  have  a  show  of  activity 
and  zeal,  and  give  them  the  reputation  of  being  diligent  pastors ; 
while  that  application  of  the  mind  to  the  proper  subjects  of  study 
and  to  the  improvement  of  their  gifts,  is  neglected,  so  that  they 
are  obliged  to  bring  out  of  their  scanty  resources  only  "things 
ol<?l^  or  to  preach  sermons  written  by  others.  Perhaps  that  class 
of  preachers  who  are  professedly  "  revivalists,"  have  in  this  respect 
done  much  injury  to  pastors  who  have  solicited  their  aid  in  the 
gospel  service.  They  have  come  into  congregations  after  assidu- 
ously cultivating  their  gift  of  preaching,  having  furnished  them- 
selves with  a  score  of  sermons  containing  pungent  and  awakening 
remarks,  and  displaying  no  little  knowledge  of  the  human  heart. 
These  sermons,  from  frequent  delivery  in  various  places,  are  always 
fresh  in  their  memories ;  hence,  for  a  limited  time,  they  can  move 
incessantly  among  a  people,  preach  and  exhort  every  day,  add 
fuel  to  a  religious  excitement,  and  place  upon  the  church-book 
many  hopeful  converts,  ill-instructed  in  the  knowledge  of  gospel 
truth,  and  still  much  unacquainted  "with  the  mystery  of  Christ" 
as  "Jehovah  our  righteousness  and  strength,"  but  demanding  from 
a  pastor  all  that  activity  abroad,  all  that  zeal  and  stirring  influ- 
ence which  the  revivalist,  before  he  retired,  exhibited.  With  this 
demand  the  pastor  is  unable  to  comply ;  but  he  attempts  it,  and  is 
thrown  out  of  his  study  too  much  upon  the  streets.  The  natural 
consequence  of  such  doings  is  abundant  complaint  that  religion  is 
dead,  and  that  the  pastor's  services  are  no  longer  useful.     Unhappy 


Lect.  VIII.]  Practical  Reflectioiis.  185 

in  such  circumstances  must  that  pastor  be,  whose  knowledge,  piety, 
and  "gift  of  preaching,"  do  not  give  him  a  commanding  influence, 
to  repel  the  aggression  upon  his  proper  domain,  and  to  maintain 
the  authority  of  the  divine  laws  in  the  Church,  which  the  Saviour 
never  designed  to  be  a  "town  meeting,"  but  directed  to  be  a 
"household  of  faith,"  and  "a  garden  inclosed  from  the  spirit  of 
this  world."  Certain  it  is,  a  good  measure  of  knowledge,  piety, 
and  industry  alone,  will  not  be  able  to  counteract  the  turbulence 
which  error  united  with  fanaticism  create,  after  a  religious  excite- 
ment in  a  church :  there  must  be  gifts  suited  to  the  day  of  trial 
in  a  pastor;  especially  "his  gift  of  preaching"  must  be  in  that 
improved  state  which  shall  render  it  a  sword  and  shield  of  defense 
to  him. 

"Covet  then  the  best  gifts ;"  attend  to  every  circumstance,  study 
every  accomplishment  that  will  operate  to  recommend  your  preach- 
ing, and  make  you  an  acceptable  and  forcible  speaker.  Overlook 
not  "small  things"  in  the  art  of  good  speaking;  cultivate  the 
graces  of  elocution ;  learn  to  use,  not  merely  the  tongue,  but  the 
hand  well :  for,  though  the  mimicries  of  the  play-actor  are  out  of 
place  in  the  pulpit,  yet  the  ill  pronunciation  of  words,  the  unmod- 
ulated voice,  and  awkwardness  in  action,  are  often  destructive  of 
the  effect  which  might  result  from  a  well-written  sermon. 

2.  But  let  me  remind  you  here,  that  there  is  a  publication  of 
gospel  truth  which  you  are  required  to  make,  as  Christian,  and 
especially  as  theological  students,  and  hereafter  as  pastors,  in  pri- 
vate religious  conversation  with  the  pious,  and  in  your  social  inter- 
course with  others.  In  the  discharge  of  this  duty,  let  your  style 
in  conversation  be  marked  by  those  very  attributes  which  should 
attach  to  your  written  compositions.  Be  perspicuous.  Every 
one,  it  is  said,  who  speaks,  wishes  to  be  understood ;  yet  there  is 
sometimes  an  affectation  of  learning,  to  be  seen  in  language  which 
some  persons  employ  in  ordinary  religious  conversation  with  com- 
mon people,  who  suppose  that  words  strange  and  hard  cover  a 
great  deal  of  science.  Let  this  affectation  never  appear  in  your 
style  of  speaking.  Talk  not,  as  one  did,  of  this  "world  springing 
from  the  womb  of  nihility."  Be  more  solicitous  to  instruct  othera 
when  you  speak,  than  to  acquire  the  reputation  of  a  man  so 
learned  that  when  he  discourses  he  cannot  be  easily  understood. 
Such  a  reputation  is  not  an  object  of  desire  by  men  of  sense. 


186  Pastoral  Qualifications — Gifts.  [Lect.  VIII. 

Avoid  the  use  of  scholastic  terms,  of  new  and  long  words  scraped 
from  the  dregs  of  Johnson  and  Gibbon.  Speak  plainly,  neatly, 
and  cordially.  Such  speech,  by  a  countryman  of  rich  Christian 
experience,  first  awakened  the  mind  of  the  celebrated  Francis 
Junius,  of  Leyden,  to  serious  reflection.  This  great  scholar,  in 
his  youth,  was  atheistically  inclined.  He  regarded  the  Christian 
religion  as  a  cunningly  devised  fable.  In  this  temper,  while  tra- 
velling in  Germany,  he  accosted  a  plain  man  whom  he  met  on  the 
way,  and  thought  of  perplexing  him  on  the  subject  of  religion. 
But  the  countryman  spoke  so  sensibly,  so  heartily,  on  matters 
connected  with  his  faith ;  he  described  his  own  peace  of  mind  to 
be  such,  his  comforts  to  be  so  rich,  that  Junius  was  impressed  by 
his  talk,  and  under  anxiety  of  mind  sought  to  find  the  one  pearl 
of  great  price.  He  sought  and  found  mercy.  Hope  and  peace 
were  brought  to  his  anxious  soul,  while  reading  the  first  chapter 
of  John's  Gospel.     "A  word  fitly  spoken,  how  good  it  is." 

Especially  as  preachers,  avoid  the  display  of  your  classical 
reading  of  Greek  and  Roman  writers,  by  perplexing  the  minds  of 
the  common  people  with  using  mythological  terms  and  allusions. 
A  preacher  compared  the  proud  sinner,  when  he  reflected  on  his 
own  imperfections,  to  "the  bird  of  Juno,"  which,  after  displaying 
himself  proudly,  drops  his  wide-spread  beauties  when  he  looks  at 
his  own  feet.  Plain  people  after  divine  service,  expressed  much 
curiosity  respecting  "  the  bird  of  Juno."  One  said,  he  had  known, 
when  a  lad,  a  colored  woman  who  bore  the  name  of  "  Juno,"  but 
never  heard  that  she  was  the  owner  of  any  strange  or  remarkable 
bird !  Now,  had  the  preacher  cared  to  designate  the  bird  to  which 
he  referred  by  the  name  of  peacock,  he  would  have  been  under- 
stood; but  then  he  would  not  have  shown  that  he  had  read  the 
heathen  writers  and  their  fables. 

Let  not  even  scientific  terms  be  used,  to  throw  obscurity  over 
the  facts  communicated  by  you  in  religious  conversation  or  in 
preaching.  Call  not  the  prophet  Daniel  a  "  moral  asbestos,"  un- 
less you  know  that  your  hearers  are  versed  in  mineralogy,  and  can 
distinguish  the  stone  "asbestos"  from  the  bird  "albatross."  Do 
not  copy  such  instances  of  bad  taste. 

Further :  Let  your  style  in  ordinary  conversation,  as  well  as  in 
the  pulpit,  be  dignified  and  chaste. 

Some  who  preach  the  gospel,  are  not  sufficiently  attentive  when 


Lect.  VIII.]  Practical  Reflections.  187 

out  of  the  pulpit,  to  those  proprieties  of  speech  which  are  required 
particularly  of  ministers  of  the  Word.  They  delight  in  anecdote 
and  wit.  Their  joyous  spirits  sometimes  urge  them  on  to  express 
things  ill  words,  whether  witty  or  plainly  narrative,  which  should 
not  have  dropped  from  their  lips.  It  is  difl&cult  to  maintain 
a  due  guard  upon  our  tongues ;  but  let  us  at  least  attempt  it. 
"  Let  no  filthy  communication  proceed  out  of  your  mouth."  Ha- 
bituate yourself  to  a  dignified  and  chaste  strain  of  conversation. 
Be  not  witty  at  the  expense  of  decorum.  Eemember  what  is  said 
of  the  Church,  Canticles  iv.  11 :  "  Thy  lips,  0  my  spouse,  drop 
as  the  honey-comb :  honey  and  milk  are  under  thy  tongue,  and 
the  smell  of  thy  garments  is  like  the  smell  of  Lebanon." 

In  a  word,  let  your  style  in  ordinary  intercourse  with  others 
be  kind  and  affectionate :  "  no  man  liveth  to  himself."  Let  it 
be  seen  that  religion  sweetens  your  temper  and  sanctifies  your 
conversational  powers.  Harsh  and  blustering  words  and  manners 
do  not  suit  the  Christian,  and  are  no  evidence  either  of  upright- 
ness of  heart  or  uprightness  of  conduct. 

Perhaps  your  solicitude  not  to  give  offense,  your  moderation 
and  gentleness,  may  subject  you  to  the  charge  of  being  a  "  very 
cunning  man,  who  guards  every  word  he  utters,  and  is  selfishly 
prudent."  Let  Shimei  revile :  be  as  cunning  as  you  please  in  do- 
ing what  is  right.     Of  duty  it  may  be  said : 

"  Stera  lawgiver  I  yet  thou  dost  wear 

The  Godhead's  most  benignant  grace ; 
Nor  know  we  any  thing  so  fair 
As  is  the  smile  upon  thy  face. 
Flowers  laugh  before  thee  on  their  beds, 
And  fragrance  in  thy  footing  treads : 
Thou  dost  preserve  the  stars  from  wrong, 
And  the  most  ancient  heavens  through  thee  are  fresh  and  strong." 


LECTURE    IX. 

QUALIFICATIONS  OF  THE  PASTORAL  OFFICE,  CONTINUED. 

GIFTS — THE  GIFT  OF  PREACHING  THE  WORD. 

PLAN  OR  ARRANGEMENT  OF  SERMONS. 

The  remaining  constituent  parts  of  a  sermon  to  be  discussed 
are,  3.  Division ;  4,  Arrangement  or  discussion  of  tlie  subject ;  and 
5.  Application  or  improvement, 

8.  The  division^  or  analysis  of  a  sermon. 

The  analysis  of  a  subject,  directed  as  it  should  be,  by  the 
science  of  logic,  is  essential  to  a  full  and  clear  exposition  of  it. 
Now,  analysis  consists  of  the  distribution  of  a  subject  into  its  parts. 
Hence,  what  is  called  division  of  a  text,  is  necessary  to  an  under- 
standing of  its  sense  or  meaning.  Whether  that  division  shall  be 
drawn  out  in  form,  or,  without  a  logical  and  scholastic  dress,  shall 
be  rigidly  observed  by  a  writer  or  speaker,  is  a  matter  of  little  im- 
portance, and  shall  be  adverted  to  when  I  come  to  speak  of  the 
various  modes  which  are  pursued  in  the  discussion  of  subjects  by 
preachers  of  the  gospel.  Just  now,  I  assume  that  the  portion  of 
Scripture  selected  as  the  text  of  a  sermon,  should  be  analyzed  or 
logically  divided,  and  therefore  proceed  immediately  to  inquire 
what  are  the  rules  to  be  observed  in  the  division  of  the  matter 
contained  in  texts.     Here  I  would  observe, 

(1.)  That  no  one  invariable  rule  can  be  prescribed,  for  dividing 
those  various  passages  comprehending  the  very  various  subjects 
which  the  Evangelical  Pastor  is  called  to  discuss,  in  preaching  the 
Word  of  God.  But,  while  this  fact  is  obvious  to  every  one  who 
reflects  on  the  passages  themselves,  their  import  and  relations,  it 


Lect.  IX.]  Sermons — Analysis.  189 

is  to  be  carefully  noted  that  the  common  understanding  of  men 
would  suggest  the  natural  order  into  which  propositions  divide 
themselves.  That  order  dictates  the  division  of  the  subject  and  its 
predicates :  of  a  law  and  its  sanctions ;  of  a  duty,  and  the  consider- 
ations or  motives  by  which  its  practice  is  recommended  and  en- 
forced ;  of  a  promise,  and  the  character  of  those  persons  to  whom 
such  promise  is  made ;  of  a  threatening,  and  those  to  whom  exclu- 
sively it  is  addressed ;  of  a  type  divinely  instituted,  and  its  anti- 
type ;  of  a  prophecy,  and  its  past,  present,  or  future  accomplish- 
ment ;  of  a  state,  and  the  evils  or  benefits  connected  with  it ;  of  a 
doctrine,  thesis,  or  argument,  and  the  proofs  offered  in  support  of  it. 

Innumerable  passages  of  Scripture  which  form  the  texts  of  ser- 
mons, will  find  their  proper  division  under  this  rule.  To  illustrate 
by  examples : — Let  Paul's  words,  1  Cor.  i.  23,  24,  be  the  text : 
"  But  we  preach  Christ  crucified,  unto  the  Jews  a  stumbling-block, 
and  unto  the  Greeks  foolishness ;  but  unto  them  which  are  called, 
both  Jews  and  Greeks,  Christ,  the  power  of  God  and  the  wisdom 
of  God."  Here,  I.  Christ  crucified  is  the  subject ;  and,  II.  It  is  pre- 
dicated of  this  subject,  that  to  the  Jews  it  is  "a  stumbling-block;" 
to  the  Greeks,  "  foolishness ;"  to  the  effectually  called,  "  the  power 
of  God  and  the  wisdom  of  God."  Heb.  xiii.  8:  "Jesus  Christ,  the 
same  yesterday,  to-day,  and  for  ever."  1.  Christ  is  the  subject ; 
II.  Immutability  is  predicated  of  this  Divine  Saviour. 

Again,  in  Isaiah  i.  19,  a  law  is  enacted:  "If  ye  be  willing  and 
obedient,  ye  shall  eat  the  good  of  the  land."  In  this  passage  we 
find  the  law,  I.  requiring  obedience  to  the  Divine  will ;  and  then, 
II.  its  sanction,  consisting  in  a  promise,  "ye  shall  eat  the  good 
of  the  land." 

Again,  in  Hebrews  xii.  14,  a  duty  is  prescribed:  I.  "Follow 
peace  and  holiness ;"  and  II.  Its  practice  is  enforced  by  the  solemn 
consideration  that  holiness  is  essential  to  the  enjoyment  of  ever- 
lasting life  in  heaven.  In  discussing  this  text,  the  duty  and  the 
consideration  will  form  the  two  parts  of  the  discourse.  Here 
it  may  be  asked.  In  discussing  a  passage  which  prescribes  a  duty, 
is  the  preacher  to  be  restricted  to  that  consideration  which  is  con- 
tained in  the  passage?  I  answer,  By  no  means.  Sometimes  a  text 
will  comprehend  considerations  or  motives  sufficient  for  the  ser- 
mon ;  but  should  the  text  not  do  this,  the  preacher  is  at  liberty, 
when  exhorting  to  a  duty,  to  add  to  the  consideration  suggested  by 


190  Pastoral  Qualifications — Gifts.  [Lect.  IX 

tlie  passage,  other  motives  furnislied  by  Scripture,  reason,  history, 
and  experience.  Let  me  illustrate  from  the  words,  "Honor  the 
Lord  with  thy  substance,  that  thy  barns  may  be  filled  with  plenty, 
and  thy  presses  burst  out  with  new  wine."  Here  the  preacher  may 
add  to  the  consideration  of  future  plentiful  seasons  the  following 
considerations,  as  so  many  motives  to  duty :  I.  How  infinitely  wor- 
thy the  Supreme  Being  is,  in  himself,  of  all  the  honor  which  his  intel- 
ligent creatures  can  by  any  means  confer  on  his  name ;  II.  That  he 
has  claims  upon  our  earthly  substance,  as  well  as  upon  the  praise 
of  our  lips ;  III.  That  we  owe  him  an  immense  debt  of  gratitude  ; 
and,  ly.  That  in  honoring  him  with  our  substance  in  the  way  he 
requires,  we  shall  directly  promote  the  best  interests  of  civil  and 
religious  society.  But  let  it  be  carefully  observed,  that  while  the 
preacher  is  at  liberty  to  draw  motives  from  every  quarter,  the 
particular  consideration  in  the  text,  by  which  the  practice  of  the 
duty  is  urged,  ought  to  occupy  a  first  and  prominent  place  in  his 
sermon.  Let  him  press  the  performance  of  duty  by  the  strongest 
arguments,  and  condescend  even  to  entreat  sinners  to  be  recon- 
ciled unto  God. 

Again,  Eev.  ii.  26:  "And  he  that  overcometh,  and  keepeth 
my  words  unto  the  end,  to  him  will  I  give  power  over  the  nations." 
In  this  passage,  the  natural  division  will  be,  I.  The  promise,  "  I 
will  give  power  over  the  nations;"  II.  The  character  of  him  to 
whom  the  promise  is  given,  namely,  the  persevering  and  con- 
quering believer. 

So  also  in  dividing  a  passage  conveying  a  threatening,  as  Eev. 
iii.  16:  "So  then,  because  thou  art  lukewarm,  and  neither  cold 
nor  hot,  I  will  spue  thee  out  of  my  mouth."  Here  we  have,  I. 
The  persons  described  by  their  religious  temper  and  state ;  II.  The 
threatening  addressed  to  them. 

Again  :  When  a  text  contains  an  ancient  type  "  of  good  things 
to  come,"  we  must  divide  into,  I.  The  type^  confining  ourselves 
to  the  typical  character  of  the  thing  or  person  brought  up  as  a 
"  shadow"  by  the  Holy  Spirit,  and  not  describing  all  the  attri- 
butes and  relations  which  such  an  object  may  sustain  in  natural 
and  civil  life  ;  and,  II.  Consider  its  marked  antitype.  Thus  in  dis- 
cussing John  iii.  14 :  I.  The  type ;  not  the  flying  serpent  of  the 
wilderness,  not  any  poisonous  serpent,  but  a  "  brazen  serpent," 
externally  resembling  the  serpent  that  had  inflicted  death  in  the 


Lbct.  IX]  Sermons — Analysis.  191 

camp,  but  having  in  it  no  particle  of  poison :  detail  tlie  occasion 
circumstances,  and  effects  of  what  Moses  did.  II.  Exhibit  the  anti- 
type— that  Saviour  who  came  in  the  likeness  of  corrupt  flesh,  but 
was  himself  holy  and  harmless,  who  was  lifted  up  on  the  cross, 
and  in  whom,  believing,  the  sinner  shall  be  saved. 

Typical  theology  is  an  important  branch  of  revealed  religion  ; 
a  science  which  enables  us  to  understand  the  great  design  of  the 
Mosaic  Institutes,  and  to  answer  the  objections  which  infidels  have 
brought  against  the  divine  origin  of  these  institutes.  It  serves  in 
an  especial  manner  to  explain  to  us  portions  of  Paul's  Epistle  to 
the  Hebrews,  and  some  passages  in  his  Epistle  to  the  Galatians. 
But  while  these  are  divinely  appointed  types,  the  preacher  must 
be  careful  not  to  add  to  their  number  by  his  own  invention  and 
authority.  It  has  been  said  by  the  poet,  that  we  may  find  ser- 
mons in  "  brooks  and  in  trees  ;"  but  let  us  not  attempt  to  find  types 
in  every  passage  in  which  figurative  language  happens  to  be  used. 

Again :  In  explaining  a  prophecy,  let  the  division  which  is  nat- 
ural be  pursued,  viz :  I.  The  sense  of  the  prediction ;  II.  Its  past, 
present,  or  future  accomplishment.  Thus,  Haggai  ii,  6,  7,  is  a 
prediction  concerning  the  coming  of  the  Messiah :  take,  as  the  first 
division,  the  sense  of  the  words  which  refer  to  the  second  temple, 
and  its  superior  glory  derived  from  the  personal  appearance  in  its 
courts,  of  the  Saviour,  not  in  a  shekinah,  but  in  our  nature ;  for 
the  "  seed  of  the  woman  must  bruise  the  serpent's  head;"  second, 
the  complete  fulfilment. 

But  the  text  may  contain  a  doctrine:  I.  Let  the  doctrine  be 
clearly  stated,  from  an  examination  of  the  terms  used ;  and  II.  The 
arguments  by  which  it  is  supported  be  given,  with  a  direct  view  to 
their  logical  dependence  and  connection.  To  illustrate  by  an  ex- 
ample :  Rom.  iii.  23,  publishes  a  fundamental  doctrine  of  the  gos- 
pel, and  is  selected  for  a  text:  "Therefore  we  conclude,  that  a  man 
is  justified  by  faith,  without  the  deeds  of  the  law."  Now,  in  tlie 
discussion  of  this  subject,  let,  I,  The  doctrine  be  clearly  stated,  by 
an  explanation  of  the  terms,  "justified,"  "faith,"  and  "deeds;" 
and  as  a  conclusion  from  the  facts  previously  taught,  "that  all 
have  sinned," etc.;  and  then,  II.  The  arguments  which  the  apostle 
offers  in  the  third,  fourth,  and  fifth  chapters  of  the  Epistle,  be 
detailed  and  enforced. 

But  while  that  order  in  division  which  I  have  just  recommended 


192  Pastoral  Qualifications — Gifts.  [Lkct.  IX. 

in  discussing  those  passages  wliicli  will  admit  of  it,  be  pursued, 
every  one  who  reads  the  Scriptures  knows  that  texts  may  be,  and 
often  are  selected,  in  the  proper  discussion  of  which  the  observ- 
ance of  that  order  would  be  an  error  of  judgment.  For  there  are 
passages  in  which  cause,  means,  and  end  are  combined,  as  it  were, 
to  form  one  proposition.  Thus,  in  John  iii.  16,  "For  God  so  loved 
the  world,  that  he  gave  his  only-begotten  Son,"  etc.  Here  redemp- 
tion, as  a  glorious  work  of  God,  is  proclaimed,  and  its  source,  the 
wonderful  means  by  which  it  is  effected,  and  its  end,  are  all  at 
once  brought  up  into  view.  The  discussion  therefore  would  call 
for  the  division  of  the  text  into  three  great  parts.  Leaving  the 
preacher,  however,  in  such  cases,  to  be  guided  by  good  sense,  we 
pass  on  to  the  second  rule,  which  is  to  be  carefully  observed  in 
the  composition  of  sermons,  namely: 

(2.)  The  division  should  be  such  as  to  comprehend  the  whole 
subject.  The  propriety  of  this  rule  is  obvious,  from  the  very  terms 
in  which  it  is  stated ;  for  it  is  the  subject  that  is  to  be  divided. 
If,  therefore,  an  important  part  of  it  be  omitted,  the  division  will 
be  neither  logical  nor  expository.  It  is  true,  that  what  does  not 
appear  in  the  general  disposition,  may  still  find  a  place  in  the  dis- 
cussion; but  this  defect,  if  the  subject  be  divided  at  all,  is  calcu- 
lated to  produce  perplexity  in  the  minds  of  those  who  hear  the 
Word,  and  to  throw  into  an  obscure  situation  what  ought,  for  the 
sake  of  divine  truth,  to  occupy  a  prominent  place.  Take  the 
words  of  the  Saviour  for  an  illustration :  "  I  am  the  way,  and  the 
truth,  and  the  life."  In  dividing  this  text,  the  natural  division, 
inasmuch  as  the  simple  propositions  contained  in  it  are  three^  would 
be  into  three  parts,  viz:  In  what  respects  Christ  is  "the  way;" 
in  what  respects  he  is  "the truth;"  in  what  sense  he  is  "the  life." 
Throw  any  one  of  these  parts  out  of  view,  or  merge  it  into  another 
part,  and  you  at  once  reduce  its  relative  importance,  and  render 
what  is  designed  to  be  highly  doctrinal  and  emphatical,  compara- 
tively insignificant.     Let  the  division  comprehend  the  text. 

(3.)  The  general  division  must  consist  of  as  few  heads  as  the 
subject  will  admit.  Texts  comprehend  more  or  less  matter:  if 
the  matter  contained  in  a  text  be  abundant,  and  if  for  that  reason 
it  requires  to  be  divided  into  many  distinct  parts,  let  it  be  an- 
nounced that  a  series  of  discourses  will  be  delivered  on  the  same 
subject;  or  let  the  text  be  abandoned,  and  only  a  portion  of  it  be 


Lect.  IX.]  Sermons — Analysis.  193 

made  tlie  subject.  Rarely  should  a  sermon  have  four  lieads ;  three 
parts  are  necessary,  to  dispose  happily  the  matter  contained  in 
many  passages;  generally,  two  heads  are  sufl&cient  for  subjects 
which  can  be  discussed  within  the  space  of  an  hour ;  besides,  that 
number  can  be  retained  by  the  common  hearers,  and  enable  them 
better  to  recall,  at  home,  parts  of  the  sermon. 

At  the  Reformation  from  Popery,  A.  D.  1517,  and  during  the 
sixteenth  century,  the  Protestant  preachers  who  had  been  educated 
in  the  logic  of  the  schools,  and  whose  education  embraced  a  con- 
siderable portion  of  the  scholastic  theology  of  the  dark  ages,  were 
in  .the  practice  of  multiplying  their  divisions,  in  consequence  of 
the  severe  analysis  to  which  they  subjected  their  propositions  in 
metaphysical  science,  and  of  the  nice  verbal  distinctions  which 
were  necessary  to  bring  their  philosophic  dogmas  into  harmony 
with  the  doctrines  of  Poj)ery.  Instead  of  giving  a  clear  and  sim- 
ple exposition  of  any  passage,  by  distributing  its  parts  into  two 
or  more  divisions,  they  sought  to  present  the  matter  of  their  dis- 
courses in  that  form  which  the  Dialectics  of  Aristotle,  somewhat 
modified,  recommended,  and  which  would  add  to  their  reputation 
as  acute  reasoners  and  profound  scholars.  This  mode  of  sermon- 
izing was  very  faulty.  It  instructed  very  few  persons,  and  de- 
prived the  illiterate  of  that  food  which  the  gospel  is  designed  to 
afford  them.  Nay,  the  very  numerous  divisions  and  subdivisions 
in  a  sermon  of  that  day,  served  to  perplex  the  minds  and  over- 
burden the  memories  of  the  better  informed. 

But  is  it  not  a  fact,  that  the  disgust  with  which  that  mode  of 
treating  texts  has  long  been  regarded,  has  driven  preachers  of  this 
day  into  the  opposite  extreme  ?  Are  not  many  sermons  now  com- 
posed too  much  after  the  manner  of  the  essayist,  who,  though 
observing  to  connect  his  remarks,  wanders  whither  his  taste  and 
fancy  may  direct  him,  not  adhering  to  those  rules  which  the  an- 
cient orators  were  careful  to  adopt,  when  they  aimed  to  enlighten 
and  persuade  others  ? 

Two  facts  are  certain :  1.  A  little  smattering  of  theology  will 
suffice,  if  there  be  a  good  measure  of  literary  taste,  to  write  a  dis- 
course for  popular  assemblies,  provided  the  action  and  voice  of 
the  speaker  be  agreeable,  and  his  anecdotes  be  interesting;  to 
which  add,  2.  The  other  fact,  that  where  the  common  people  have 
been  instructed  by  discourses  regularly  distributed  into  parts,  with- 
13 


194  Pastoral  Qualifications — Gifts.  [Lect.  IX. 

out  running  into  tlie  numerous  divisions  of  Gray,  Andrews,  and 
others,  there  is  more  knowledge  of  the  doctrines  of  the  gospel, 
than  among  those  who  hear  sermons  which  are  eloquently  writ- 
ten, but  loose  in  their  structure.  In  the  churches  we  find  learned 
and  able  preachers;  yet  the  people  under  their  care  are  more 
ignorant  of  the  doctrines  taught  in  Scripture  and  contained  in 
their  confessions  of  faith,  than  their  fathers  were.  To  what  shall 
we  ascribe  this  general  declension  in  Christian  knowledge  ?  May 
we  not  trace  it  in  part  to  the  fact,  that  sermons  are  prepared  more 
to  gratify  the  taste  of  literary  men,  than  to  feed,  by  a  clear  exhibi- 
tion of  the  truth,  the  common  mind  with  knowledge  and  under- 
standing of  the  Scriptures  ? 

(4.)  Here  let  me  add,  that  while  texts,  as  subjects  of  discourse, 
should  be  properly  divided,  there  is  no  necessity  that  the  parts 
should  be  enumerated  before  the  discussion,  or  that,  in  the  discus- 
sion, the  preacher  should  announce  that  he  proceeded  from  the 
first  to  the  consideration  of  the  second  head  of  his  discourse,  and 
then  to  the  third  head.  But  as  the  parts  are  connected  to  form 
one  subject,  let  him  j)reserve  the  strong  thread  of  connection  in 
his  head,  and  from  one  branch  slide  into  another,  logically  and 
sweetly. 

4.   The  discussionj  or  exposition. 

The  most  important  part  of  a  sermon  (though  perhaps  not  the 
most  difl&cult  to  be  executed  well)  is  the  discussion.  On  this  de- 
pends our  understanding  of  the  Scriptures,  as  the  directory  of 
faith  and  practice,  and  by  this  part  the  preacher  is  to  prepare  the 
way  for  the  proper  application  and  improvement  of  the  subject. 

Before  I  speak,  as  I  shall  presently  do,  of  the  various  modes  of 
discussing  texts,  let  me  here  make  a  few  remarks  on  discussion  in 
general. 

The  whole  business  of  discussion  is  made  up  of  two  parts,  namely : 
First,  explication  of  the  text,  as  it  reveals  doctrine,  prescribes  law, 
describes  character  and  state,  and  communicates  promise  and  con- 
solation ;  and,  second,  confirmation  of  the  truth. 

First.  By  explication,  the  text  is  opened,  and  the  subject  is  stated. 
This  is  done  by  explaining  the  terms  used  by  the  sacred  writer, 
and  settling, their  meaning,  if  that  be  not  sufficiently  obvious,  and 
by  exhibiting. clearly  the  doctrine  or  truth  which  those  terms,  in 
their  connestioij,  express. 


Lect.  IX.]  Sermons — Analysis.    .  195 

Second.  By  confirmation^  the  preacher  supports  the  doctrine  and 
facts  which  his  text  teaches,  by  proofs  or  arguments  drawn  imme- 
diatel}''  from  Scripture,  or  resulting  from  processes  of  reasoning : 
if  the  fact  be  historical,  by  the  testimonies  of  history;  if  it  be  a 
doctrine,  by  Scripture  and  reason ;  if  it  be  one  of  experience,  by 
appeals  to  the  conscience,  feelings,  and  recollections  of  those  to 
whom  he  speaks. 

It  will  therefore  be  perceived,  that  according  to  the  nature  of 
the  subjects  to  be  considered,  the  discussion  ought  to  be  didactic, 
or  persuasive,  and  sometimes  pathetic. 

Here  sound  judgment  and  good  sense  ought  to  be  brought  into 
exercise.  Some  preachers  attempt  to  be  pathetic  in  parts  of  a  dis- 
course where  they  ought  to  be  wholly  and  plainly  didactic.  Some 
suppose  that  they  have  executed  their'  work  well,  if  they  have  so 
stated  their  doctrine  and  the  arguments  which  support  it,  as  to 
satisfy  their  own  minds  of  its  truth,  without  showing  its  impor- 
tance, or  so  spealdng  as  to  persuade  others  to  believe  as  they  believe. 
Others  again  cry  out  against  all  attempts  at  persuasion  and  pathos, 
as  being  mere  declamation,  unsustained  by  argument ;  Methodism 
or  fanaticism,  to  be  repudiated  by  sound  sense  and  good  taste. 
They  will  lean  upon  their  soft  cushions,  and  give  a  cold  exhibition 
of  doctrine  or  duty,  as  if  they  were  employed  in  a  mathematical 
lecture-room.  Paul  said,  *'  Knowing  the  terrors  of  the  Lord,  we 
persuade  men."  How  forcibly  does  this  apostle  sometimes  argue ! 
How  anxious  is  he  at  other  times  to  impress  every  heart  with  the 
importance  of  divine  truth ;  to  move  all  the  affections,  and  to 
rouse  all  the  springs  of  action  in  the  human  mind !  His  soul 
burns  with  an  inextinguishable  ardor  in  the  sacred  cause ;  "  cast 
down "  indeed,  at  times,  by  the  hand  of  violence,  but  ever  intent 
on  converting  sinners ;  and,  animated  by  the  Paraclete,  he 

"  Communed,  and  gathered  from  the  Cross  new  power 
O'er  famine,  danger,  loneliness,  and  death." 

Imitate  the  example  of  this  apostle;  and  Avhile  you  teach,  aim 
to  persuade  and  move  men,  though  you  should  be  called  by  those 
who  hate  religion,  and  those  who  envy  your  talent,  declamatory 
and  methodistical. 

In  order  to  discuss  a  text  well,  four  things  must  be  attended  to, 
namely : 


196  ,  Pastoral  Qualifications — Gifts.  [Lect.  DL 

1.  Be  sure  to  understand  the  meaning  of  your  text,  or  in  other 
words,  be  master  of  the  subject  which  you  undertake  to  discuss. 

2.  In  discussing  a  subject,  regard  the  intellectual  attainments 
and  moral  character  of  the  people  to  whom  you  preach.  Enter 
not  deeply  into  metaphysical  discussion,  when  you  are  addressing 
the  men  who  require  plainness  of  speech.  Examine  what  preju- 
dices against  the  truth  exist  in  the  minds  of  your  hearers,  and  let 
your  discussion  point  at  those  prejudices,  and  the  lusts  from  which 
they  spring.  Let  not  your  arguments  be  drawn  wholly  from 
Scripture,  when  you  are  preaching  to  many  wicked  persons  who 
deny  the  divine  inspiration  of  that  precious  "Word. 

8.  Let  your  motives  to  a  godly  life  be  drawn  from  gospel  con- 
siderations. Always  preach  Christ :  he  is  made  of  God  unto  us 
"sanctification,"  and  "we  are  the  workmanship  of  God,  created 
in  Christ  Jesus  unto  good  works." 

4.  Endeavor  to  throw  as  much  animation  as  you  can  into  the 
discussion.  It  is  that  part  of  a  discourse  which,  being  chiefly 
argumentative,  attracts  less  attention  from  the  many ;  for  it  is  dif- 
ficult to  create  in  the  common  mind  a  deep  interest,  when  doc- 
trines are  discussed.  Let,  then,  an  increasing  engagedness  of 
manner  appear  in  the  preacher ;  let  him  exhibit  more  life,  make 
every  effort  to  awaken  attention,  and  give  force  to  his  arguments. 

Again :  discussion,  it  should  be  borne  in  mind,  admits  of 
various  modes  to  be  pursued,  in  explaining  the  Word  of  Gofl. 
Some  of  these  modes  better  please  one  class  of  preachers  than 
others;  and  all  of  them,  as  approved  modes,  serve  to  give 
variety  to  that  part  of  a  sermon,  in  the  delivery  of  which  the 
attention  of  those  who  hear  should  be  fixed  on  the  subject. 

The  distinguished  Claude  enumerates  four  modes  of  discussion, 
namely : 

(1.)  By  explication ; 

(2.)  By  observation ; 

(3.)  By  continued  application ;  and 

(4.)  By  distinct  propositions. 

On  each  of  these  modes  a  few  remarks  may  here  be  usefal. 

i.  That  mode  of  discussion  denominated  "  explication''''  has  much 
to  recommend  it.  It  treats  the  text  as  expressing  the  subject  un- 
der consideration,  and  with  a  view  to  exhibit  that  subject  clearly, 
it  proceeds  to  fix  the  import  of  the  words,  and  from  their  gram- 


Lect.  IX.]  Sermons — Analysis.  197 

inatical  connection  in  sentences  to  ascertain  the  grand  doctrine, 
lesson,  or  fact  which  they  were  designed  to  convey  to  our  under- 
standing, and  to  which  all  that  is  comprehended  in  a  complex  text, 
made  up  of  one  or  more  verses,  is  subservient.  Hence  springs 
what  is  called  the  unity  of  the  subject  under  discussion — a  unity 
which  must  be  preserved  by  the  preacher  who  is  solicitous  that 
his  sermon  shall  develop  clearly  the  mind  of  the  Holy  Spirit  in 
his  written  Word.  If  the  Kedeemer  says,  "I  am  the  way,  and 
the  truth,  and  the  life,"  he  does  not  present  to  our  view  three  dis- 
tinct subjects ;  by  no  means.  He  is  himself,  in  these  words,  the 
one  subject  of  his  discoui'se,  and  proclaims  that  he  is  the  true  and 
living  "way"  to  the  Father  and  to  eternal  life.  In  accordance  with 
this  revelation  of  himself,  must  be  the  proper  explication  of  that 
text. 

Thus  also  in  2  Cor.  iv.  6 :  "  For  God,  who  commanded  the  light 
to  shine  out  of  darkness,  hath  shined  in  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ."  In  these  words  the  apostle  may  be  said  to  give  us  a  sum- 
mary of  Christian  theology.  Yet  the  subject  is  one  ;  namely,  the 
nature  and  invariable  effect  of  that  conversion  which  God  works 
in  the  human  heart.  Every  true  convert,  the  subject  of  a  creating 
power,  analogous  in  its  operations  to  that  which  in  the  first  cre- 
ation "caused  the  light  to  shine  out  of  darkness,"  has  a  realizing 
sight  of  the  matchless  excellencies  of  Christ,  by  whom  the  glories 
of  the  Divine  character  are  illustriously  displayed.  Such  conver- 
sion, would  Paul  say,  we  his  faithful  ministers  have  experienced. 
Accordingly,  "  we  faint  not,  but  have  renounced  the  hidden  things 
of  dishonesty,  not  walking  in  craftiness,  nor  handling  the  Word 
of  God  deceitfully,  but  by  manifestation  of  the  truth  commending 
ourselves  to  every  man's  conscience  in  the  sight  of  God." 

The  mode  of  discussion  by  explication  of  the  words  of  the  text, 
is  that  which  calls  for  that  logical  division  of  which  I  have  before 
spoken.  It  is  that  mode  which  the  greater  number  of  our  best 
sermon- writers  and  instructive  preachers  adopt,  as  they  Avish  "  not 
to  handle  the  Word  deceitfully;"  the  mode  which  corresponds 
more  directly  with  the  office  of  one  who  is  set  apart  to  expound 
the  Word ;  and  though  it  has  greater  difficulties  than  any  other 
mode,  it  ought  to  be  the  pastor's  ordinary  mode  of  discussing  his 
texts :  for  it  is  better  adapted  to  instruct  hearers  in  general  in  the 


198  Pastoral  Qualifications — Oifts.  [Lect.  IX 

knowledge  of  divine  truth,  and  to  educate  tlieir  minds  in  search- 
ing the  Scriptures.  When  the  intellectual  state  of  these  is  well 
considered,  we  shall  find  it  useful  to  be  particular  in  our  explana- 
tions of  passages.  The  busy  and  illiterate  in  society  require  for 
their  instruction  in  religion  "line  upon  line,  precept  upon  pre- 
cept." A  good  expounder  of  Scripture,  if  he  be  regular  in  his 
mode  by  explication,  will  inform  and  elevate  the  common  intellect 
of  those  to  whom  he  ministers.  He  will  make  them  deeper  think- 
ers and  more  acute  reasoners.  Hence  arises  the  superiority  in  un- 
derstanding, of  a  Protestant  population,  when  compared  with  those 
who  traffic  in  rituals,  and  to  whom  the  Word  of  God  is  preached 
irregularly  and  in  a  loose  way. 

Especially  should  the  mode  by  explication  be  pursued,  when,  as 
often  occurs,  difficulties  present  themselves  in  texts.  These  diffi- 
culties attach,  first,  either  to  terms,  or  second,  to  things.  Sometimes 
the  terms  in  texts  are  used  by  the  sacred  writers  in  various  senses. 
This,  from  the  paucity  of  words  and  imperfection  of  language,  is 
of  frequent  occurrence  in  the  Bible  as  well  as  in  other  writings. 
Sometimes  terms  are  used  in  a  figurative  sense,  and  in  a  sense 
peculiar  to  one  sacred  writer.  In  other  cases,  the  meaning  of  the 
terms,  though  clear,  may- be  controverted.  Hence  exposition  is 
rendered  unperiously  necessary.  There  are  also  difficulties  con- 
nected with  the  things  expressed  in  texts.  Sometimes  the  princi- 
pal subject  is  in  its  nature  a  "mystery,"  and  requires,  in  our  exposi- 
tion of  it,  nice  discrimination  and  great  precision  of  language; 
while  other  subjects,  fi'om  their  great  importance,  from  their  con- 
nection in  passages  with  various  circumstances,  and  the  allusions 
in  such  passages  to  certain  past  events,  customs,  laws,  etc.,  de- 
mand particular  explications,  and  may,  for  that  purpose,  call  for  a 
series  of  sermons. 

In  expounding  difficult  passages,  we  must  inquire  whether  the 
natural  and  most  obvious  meaning  of  the  words  is  evidently  dis- 
cordant with  other  plain  passages  of  Scripture:  if  so,  then  we 
must  seek  for  some  other  meaning ;  but  that  meaning  must  not  be 
suggested  either  by  our  fancy,  our  philosophy,  or  our  favorite 
doctrine,  "  for  no  prophecy  of  Scripture  is  of  any  private  inter- 
pretation ;"  but  the  sense  of  the  text  under  consideration  must  be 
expressed  by  the  Holy  Ghost  himself,  either  in  the  context  or  in 
parallel  passages.     There  is  much  truth  in  what  the  Jewish  rab- 


Lect.  IX.]  Sermons — Analysis.  199 

bins  have  remarked,  and  what  has  been  repeated  by  others : 
"Nulla  est  objcctio  in  lege,  qua3  non  habet  solutionem  in  latere." 
All  our  interpretations  of  Scripture  must  be  agi'eeablc  to  the  anal- 
ogy of  faith.  Comparing  Scripture  with  Scripture,  is  the  direct 
means  of  preserving  us  from  perverting  the  "Word  of  God  by  any 
fanciful  or  erroneous  exposition  of  its  sense. 

Discussion  by  exposition,  it  has  been  said,  is  of  two  kinds,  sim- 
ple and  comj)ound. 

It  is  simple,  when  the  truth  need  only  be  stated  and  recom- 
mended, and  enlivened  by  agreeable  remarks  and  pertinent  illus- 
trations. 

It  is  compound,  when  the  truth  must  not  only  be  stated,  but 
proved  and  enforced :  if  an  historical  fact,  by  historical  testimo- 
nies ;  if  a  doctrine  or  proposition  asserted  in  the  text,  by  proofs 
drawn  from  Scripture,  or  by  such  arguments  as  our  reason,  in  con- 
nection with  the  Divine  Word,  can  collect.  But  here  care  must 
be  exercised.  We  must  not  so  argue  on  a  subject  as  if  a  "  thus 
saith  the  Lord  "  were  insufficient  to  command  our  belief  and  obe- 
dience ;  but  after  having  stated  our  reasonings,  we  must  remember 
to  exhibit  the  authority  of  the  Divine  Word  as  a  directory  of  our 
understandings,  and  as  a  law  binding  upon  our  consciences  and 
our  hearts.  The  Supreme  Being  speaks  by  the  Bible.  "In  Deo, 
omnia  jura  et  omnes  tituli  concurrunt."  He  is  our  Maker,  our 
Lawgiver,  and  our  King :  his  Word  is  truth,  and  must  be  beheved 
and  obeyed. 

It  remains  to  be  repeated  here,  that  in  explaining  texts  we  must 
not  consider  particles  beneath  our  attention.  ,  In  the  structure  of 
language  they  are  important  signs,  serving  to  show  sometimes  the 
connection,  and  sometimes  the  limitation,  in  which  words  are  to 
be  understood. 

In  speaking  of  "explication"  as  a  mode  of  discussion,  I  have 
considered  the  text  as  containing  one  subject ;  but  a  preacher  may 
choose  to  expound,  in  an  exercise  which  by  some  is  called  "  Zfc- 
turing^^''  and  in  one  discourse,  many  passages  in  succession,  forming 
the  whole  or  a  large  portion  of  a  psalm  or  chapter.  When  this  is 
done,  the  whole  falls  under  the  head  of  discussion  by  "explica- 
tion." The  difference  between  regular  sermonizing  and  lecturing 
by  this  mode,  is  to  be  found  in  the  fact  that  in  the  former  fos  of 
Scripture  is  expounded,  and  the  exposition  is  extended  by  what 


200  Pastoral  Qualifications — Gifts.  [Lect.  IX, 

the  preacher  chooses  to  say ;  in  the  latter,  the  expository  remarks 
are  few^  in  consequence  of  the  extension  of  the  text. 

Lecturing  is  a  useful  mode  of  preaching ;  it  opens  up  a  larger 
portion  of  Holy  Scripture  for  examination  and  improvement : 
but,  to  be  profitable,  the  preacher  must  be  a  careful  student  of  the 
Word,  select  his  points  well,  cultivate  the  art  of  expressing  much 
in  few  words,  and  trace  well  the  connection  of  the  passages  before 
him.     Few  preachers  are  qualified  to  lecture  well. 

ii.  The  second  mode  of  discussion  is  by  observations  or  con- 
siderations. 

This  mode  is  to  be  pursued  when  the  text  is  in  its  terms  free 
from  difficulties,  and  easy  to  be  understood.  Historical  texts  re- 
quire to  be  treated  in  this  manner ;  but  there  are  some  pieces  of 
history  which,  from  their  references  and  their  terms,  ought  to  be 
explained  before  we  begin  with  our  observations. 

If,  however,  the  subject  selected  from  sacred  history  be  a 
Scripture  character,  the  mode  must  not  be  by  observations.  The 
better  mode  of  treating  such  subjects  is  to  give  the  history  of  the 
person,  and  from  the  history,  after  the  manner  of  Plutarch,  draw 
the  character,  and  then  make  the  uses  of  the  history  to  constitute 
the  improvement  of  the  whole  subject,  Dr,  Hunter's  Sacred 
Biography  exhibits  many  examples  of  this  instructive  mode  of 
preaching. 

If  the  mode  of  discussion  be  that  by  observation,  care  must  be 
used  to  make  the  observations  directly  pertinent  to  the  text,  and 
explanatory  of  the  whole  subject ;  and  to  let  them  sustain  an  ob- 
vious relation  to  Christian  doctrine  or  practice.  The  observations, 
too,  should,  in  the  delivery  of  a  sermon,  be  distinctly  announced, 
so  as  to  fix  the  attention  on  each.  To  illustrate  this  mode  by  an 
example,  let  the  text  be  Heb,  vi.  7 :  "  For  the  earth,  which  drinketh 
in  the  rain  that  cometh  oft  upon  it,  and  bringeth  forth  herbs  meet 
for  them  by  whom  it  is  dressed,  receiveth  blessing  from  Grod,"  After 
an  introduction,  let  the  following  observations  be  discussed,  and 
the  text  will  be  explained,  and  open  the  way  for  a  profitable  im- 
provement of  the  whole  subject,  namely  : 

1st  observation:  God,  in  his  Holy  Word,  exhibits  his  visible 
Church  under  the  image  of  a  vineyard  or  piece  of  ground  which 
he  cultivates,  2nd  observation :  As  the  cultivator,  God  uses  means 
adapted  in  the  order  of  nature  to  make  this  ground  productive  of 


Lect.  IX.]  Sermons — Discussion.  201 

fruit.  3rd  observation :  He  asks  for  corresponding  fruits.  4th 
observation:  He  blesses  those  who  bring  forth  fruit  meet,  etc. 
Then, 

Improve  the  subject :  1.  By  showing  the  richness  of  that  dis- 
pensation of  grace  which  sinners  now  enjoy  under  the  ministra- 
tions of  the  gospel :  it  constitutes  an  accepted  time :  God  is  work- 
ing through  his  Word  and  Spirit,  and  his  ministry  cooperate  with 
him  in  cultivating  the  ground,  etc.  2.  By  warning  sinners  that 
they  are  now  under  trial,  etc.  3.  By  exhorting  them  to  bring 
forth  fruit  meet,  etc.  4.  By  encouraging  the  pious  to  bring  forth 
more  fruit,  inasmuch  as  more  blessing  is  promised,  etc. 

iii.  The  third  mode  of  discussion  is,  hy  continued  application. 

This  mode  does  not  exclude  "explication,"  but  requires  that 
when  a  part  of  the  text  is  explained,  the  practical  improvement  of 
that  part  should  immediately  follow.  This  mode,  in  relation  to 
some  subjects,  is  to  be  recommended.  It  keeps  attention  alive, 
admits  of  searching  applications  of  the  Word,  and  is  to  be  pursued 
in  societies  convened  for  prayer  and  conference.  But  in  the  use 
of  this  mode,  which  is  adapted  better  than  any  other  for  the  in- 
struction of  the  illiterate,  the  preacher  should  have  much  know- 
ledge of  human  nature,  various  Christian  experience,  and  a  flow 
of  tender  religious  affections ;  otherwise  his  applications  of  the 
various  parts  of  his  subject  will  not  be  sufficiently  interesting  and 
diversified. 

The  Wesleyan  preachers  in  England  used  this  mode  very  suc- 
cessfully. The  celebrated  George  Whitfield,  in  his  popular  dis- 
courses, adopted  this  mode  of  preaching,  and  the  effects  of  his 
speaking  wei'e  wonderful.  But  two  things  rendered  his  sermons 
impressive  and  awakening:  his  powerful,  flexible,  and  musical 
voice,  and  his  fund  of  religious  anecdotes.  What  he  delivered 
was  said  in  a  manner  in  which  no  other  preacher  could  say  it.  A 
story  which  he  chose  to  relate  was  told  in  an  inimitable  way.  Let 
no  one  attempt  to  follow  his  method,  unless  he  discovers  in  him- 
self gifts  similar  to  those  of  that  eminent  man  of  God.  Imitators 
of  popvdar  preachers  are  seldom  successfol. 

iv.  The  fourth  and  last  mode  of  discussing  a  subject  is  that  by 
a  formal  proposition. 

Immediately  after  reading  the  text,  and  adverting  to  the 
context,  the  terms  and  phrases  in  the  text  are  briefly  explained ; 


202  Pastoral  Qualifications — Oifts.  [Lect.  IX. 

then  from  the  text  a  proposition  is  drawn  containing  the  great 
doctrine  therein  taught ;  and  the  preacher  proceeds  to  discuss  the 
proposition,  bj  proving  it  to  be  true,  and  by  enforcing  it  as  a  law 
regulating  faith  and  practice.  This  mode  has  the  air  of  the  schools 
of  logic  and  philosophy,  and  was  adopted  by  many  of  the  Puritan 
divines  in  England.  It  may  be  sometimes  happily  employed  to 
give  variety  to  the  mode  of  discussing  subjects  in  the  pulpit.  But 
it  is  not  ordinarily  the  happiest  method.  It  is  too  stiff  and  scho- 
lastic. It  directs  the  attention  too  much  to  the  terms  of  the  prop- 
osition, instead  of  fixing  it  steadily  on  the  words  of  the  text. 

Much  do  we  prefer  that  the  text  should  be  considered  as  the 
proposition  to  be  explained,  proved  and  applied.  Such  indeed  it 
is,  if  it  be  a  text  and  not  a  motto.  The  words  of  Scripture  we  are 
called  to  consider  as  alone  invested  with  Divine  authority. 

I  have  now  done  with  the  various  modes  of  discussion,  and  am 
pleased  to  think  that  the  good  sense  and  taste  of  Christian  audi- 
ences will  allow  preachers  to  pursue  those  various  modes.  In  for- 
mer ages,  a  sermon  was  not  considered  to  be  well  written  unless  it 
conformed  exactly  with  the  rules  of  logic  and  rhetoric  prescribed  in 
the  schools :  but  at  this  day  a  preacher  may  vary  his  mode  with- 
out giving  offense ;  and  this  variety,  while  it  affords  him  greater 
liberty  in  arranging  his  thoughts,  serves  also  to  gratify  the  various 
tastes  of  those  who  hear  him. 

5.  The  last  constituent  part  of  a  sermon,  is  the  application,  or 
improvement. 

This  is  a  difficult,  but  most  important  part  of  a  sermon.  For 
the  design  of  all  those  expositions  of  the  Word  contained  in  the 
introduction,  division,  and  discussion,  is  to  bring  that  Word  di- 
rectly to  the  hearts  of  the  hearers  by  an  application  of  it  to  their 
various  tempers  and  ways.  Hence,  in  the  Eeformed  Church,  it 
was  usual  to  find  one  half  of  a  sermon  made  up  of  application, 
or  the  improvement.  Vitringa  is  short  in  his  explications  of 
texts,  but  long  in  his  application.  This  practice  better  answers 
the  end  of  preaching,  than  the  one  now  adopted,  of  making 
little  or  no  practical  improvement  of  the  subjects  discussed  by 
the  preacher.  When  religion  declines,  thoughtless  men  will  sit 
in  worship,  and  hear  with  pleasure  an  argument  well  arranged 
and  expressed,  for  they  delight  in  the  displays  of  the  discussive 
faculty ;  but  they  will  not  endure  to  have  the  Word  of  God  closely 


Lect.  IX.]  Sermons — Application.  203 

applied  to  their  hearts.  Searching  sermons  disturb  their  minds, 
and  awaken  those  fearful  apprehensions  of  judgment  to  come, 
which  they  would  wish  to  have  allayed  or  banished. 

The  improvement  of  sermons  is  of  two  kinds :  first,  by  infer- 
ences, and  second,  by  direct  address  or  application. 

(1.)  Inferences  may  often  serve  as  a  profitable  improvement,  if 
the  subject  of  discussion  be  a  doctrine,  from  the  truth  of  which 
naturally  result  evidences  to  establish  other  controverted  doctrines, 
and  to  evince  the  obligation  to  perform  certain  duties  which  men 
owe  to  Grod  and  to  one  another.  Historical  subjects,  proverbs, 
and  parables,  call  especially  for  an  improvement  by  inferences. 
If,  however,  the  text  presents  for  our  consideration  a  duty,  a  pre- 
vailing sin,  or  a  state  of  the  mind  which  involves  Christian  expe- 
rience, a  direct  application  of  the  whole  subject  will  form  its  best 
improvement. 

What  has  just  been  said  shows  that  inferences  are  of  two  kinds, 
namely,  doctrinal  and  practical  inferences. 

By  doctrinal  inferences  errors  are  refuted,  and  connective  doc- 
trines are  proved.  Such  inferences,  as  they  must  be  made  in  few 
words,  should  be  logically  clear  and  striking.  Lengthened  argu- 
mentation belongs  to  the  explication,  and  not  to  the  improvement 
of  a  sermon. 

But  there  are  also  practical  inferences  to  be  drawn  from  a  sub- 
ject. These  suit  well  in  the  improvement,  and,  according  to  the 
import  of  the  text,  may  be  extended  to  the  good  or  evil  affections 
of  the  mind,  to  the  diversified  and  deceitful  operations  of  sin  in  the 
heart,  and  to  the  development  of  the  distinguishing  exercises  of 
the  renewed  mind.  Practical  inferences  will  also,  through  certain 
texts,  naturally  lead  a  pastor  to  speak  of  various  wicked  practices 
in  life,  and  give  room  for  reproof,  expostulation,  warning,  and 
entreaty. 

(2.)  The  improvement  may  also  be  made  by  direct  ap)plication,  and 
addresses  to  various  characters,  and  to  persons  of  various  ages  and 
states.  The  impenitent  may  be  addressed  as  lost  and  undone  sin- 
ners, exposed  to  the  wrath  to  come.  The  careless  may  be  addressed 
either  as  wedded  to  particular  lusts,  or  as  deluded,  self-righteous, 
and  proud  in  spirit. 

Sinners  may  be  addressed  as  awakened  to  seek  God,  or  on 
struggling  in  the  pangs  of  the  new  birth  ;  true  believers  may  be 


204  Pastoral  Qualifications — Gifts.  [Lect.  IX. 

addressed  as  weak  in  faitli  and  babes  in  Christ,  or  as  more  ad- 
vanced in  the  divine  life;  and  "young  men  in  whom  the  truth 
abideth,"  as  laboring  under  the  pressure  of  afflictions  and  contend- 
ing with  the  tempter  of  souls,  or  as  enjoying  "  a  season  of  refresh- 
ing from  the  presence  of  the  Lord ;"  as  declining  in  religion  and 
waxing  lukewarm,  or  standing  fast  and  recovering  from  back- 
slidings. 

I  need  not  enlarge  here.  An  extensive  field  lies  open  for  the 
range  of  the  pastor,  in  his  attempts  to  improve  the  various  subjects 
of  his  discourses.  And  whatever  his  text  may  be,  he  will  find, 
in  the  mode  of  addressing  characters,  abundant  matter  at  his 
hand  for  profitable  applications. 

But  let  the  pastor,  if  he  adopt  this  mode  of  applying  his  sub- 
ject, guard  against  scolding  at  particular  persons,  and  making 
invective  personal  descriptions,  when  he  has  to  do  with  characters. 
Let  him  be  particularly  solemn  in  his  manner,  when  he  reproves 
the  ^\'icked,  and  warns  sinners  of  their  danger,  instead  of  raving 
at  them  as  if  he  had  "the  terrors  of  the  Lord"  at  his  disposal. 
Let  him  confine  his  application  to  the  sense  of  his  text,  and  not 
wander  away  to  say  any  thing  and  every  thing  he  pleases.  Let 
him  watch  over  his  own  flock ;  and  to  speak  to  the  consciences 
and  hearts  of  others,  let  him  recall  his  feelings  and  sentiments 
when  he  was  himself  a  careless,  impenitent  sinner,  making  light 
of  the  gospel  call ;  his  exercises  and  troubles  when  he  was  awak- 
ened and  began  to  pray  ;  his  difiiculties  in  entering  in  at  the  strait 
gate,  and  his  peace  and  love  and  gratitude  when  he  obtained  mercy. 
Like  a  skilful  anatomist  of  the  heart,  let  him  draw  a  line  of  dis- 
crimination between  the  unconverted  and  the  weaklings  of  the 
flock,  and  be  solicitous  to  "  strengthen  the  feeble  knees."  The 
Master  said,  "  Feed  my  lambs."  Let  this  charge  rest  upon  the 
memory  and  conscience  of  the  pastor.  It  seems  to  be  forgotten  by 
many  preachers  of  this  day.  Sermon  after  sermon  is  delivered  as 
if  all  addressed  either  hesitated  to  believe  in  the  Christian  religion, 
or  were  renewed  exactly  into  the  same  stature  in  grace. 

From  what  has  just  been  observed,  we  perceive  that  a  good 
application  of  a  sermon  must  have  the  following  properties: 

First.  It  must  be  so  connected  with  the  subject  as  to  enable 
every  one  to  perceive  that  it  is  drawn  from  it. 

Second.  It  must  be  pointed,  in  opposition  to  those  looser  reflec- 


Lect.  IX.]  Sermons — Application.  205 

tions  which  are  but  little  adapted  to  excite  serious  thought,  and  to 
operate  conviction. 

Third.  It  must  be  faithful,  not  flattering,  so  as  to  sew  pillows 
under  every  ai'm-hole.  "For  say  ye  to  the  wicked,  it  shall  be  ill 
with  him ;"  "not  handling  the  "Word  of  God  deceitfully,"  to  gain 
rich  and  powerful  friends,  but  conveying  reproof  and  warning  to 
the  ears  of  those  who  are  on  the  broad  road  to  destruction. 

There  is  an  application  of  a  sermon  which  is  easily  made,  and  in 
the  making  of  which  some  preachers  suppose  they  are  exceedingly 
faithful.  The  application  to  which  I  refer,  consists  in  exclaiming 
aloud  against  prevailing  sins,  calling  up  to  view  drunkards, 
gamesters,  revellers,  and  the  openly  profane ;  but  all  this  may  be 
done  very  zealously,  and  yet  a  pastor  remain  very  unfaithful 
to  his  trust.  Faithfulness  in  the  ministry  of  the  gospel  (apart 
from  bodily  labor  in  the  service)  consists  in  two  things :  the 
one  is,  a  fearless  publication  of  the  will  and  truth  of  God,  ex- 
pressed in  his  written  "Word,  whether  the  worldly  great  and  dissi- 
pated, whether  our  nearest  kindred  and  benefactors,  "will  hear  or 
will  forbear."  This  branch  of  faithfulness  will  appear  in  the  ex- 
plication of  a  sermon.  The  other  is,  looking  deep  into  the  human 
heart,  exposing  the  various  deceits  of  sin  therein,  tracing  the 
workings  of  self-righteousness  under  religious  j)rofessions,  and 
describing  the  foundations  of  delusive  hopes.  This  kind  of  faith- 
fulness will  enter  into  the  application  of  a  sermon,  and  give  it  a 
propel'  tone  and  character. 

Fourth.  The  last  property  of  a  good  application  is,  that  it  be 
animated.  Not  only  an  increased  earnestness  of  manner  is  here 
necessary,  but  the  language,  as  being  addressed  to  the  fears  and 
hopes  of  sinners  and  of  saints,  should  be  more  of  a  ^miliar  style, 
more  impassioned,  and  sometimes  very  tender  and  affectionate. 

I  have  now  completed  my  view  of  the  constituent  parts  of  a 
sermon.  It  remains  that  I  should  add  a  word  respecting  the  man- 
ner in  which  a  sermon  is  to  be  concluded. 

Some  writers  have  recommended  that,  at  the  conclusion,  a  short 
recapitulation  should  be  made  of  the  points  discussed.  For  this 
the  bar  is  a  more  proper  place  than  the  pulpit.  It  may  be  admitted 
happily,  when  many  arguments  in  support  of  a  doctrine  have  been 
given  in  a  series  of  discourses ;  but  if  there  be  a  rcca])itulation,  it 
ought  to  be  introduced  immediately  after  the  discussion,  and  before 
an  improvement  of  the  subject  is  attempted. 


206  Pastoral  Qualifications — Gifts.  [Lect.  IX. 

The  conclusion  of  a  sermon  should  not  be  abrupt,  but  be  made 
up  of  such  remarks  as  serve  to  announce  that  the  preacher  is 
about  to  close  his  discourse — remarks  affectionate  and  impressive. 

Some  preachers,  at  the  conclusion  of  their  sermons,  address  the 
wicked,  and  use  the  words  of  a  curse :  rather  should  sermons  ter- 
minate with  a  gospel  invitation.  If  ministers  of  Christ  are  re- 
quired to  say,  "  Woe  unto  the  wicked,"  still  they  should  remember 
that  they  are  ministers  of  reconciliation  and  of  peace. 

Having  spoken  of  the  composition  of  a  sermon,  I  should  now 
speak  of  its  delivery ;  but  it  maybe  useful  here  to  dispose  of  a  ques- 
tion, connected  with  the  gift  of  preaching,  which  is  often  asked, 
namely,  "Whether  a  sermon  should  always  be  a  composition  com- 
mitted to  writing  before  it  is  spoken  ? 

In  answer,  it  must  here  be  said,  that  the  practice  which  best 
fulfils  the  end  of  a  preacher's  mission,  is  best.  He  is  sent  to  com- 
municate religious  instruction :  he  should  habituate  himself  to  the 
regular  mental  composition  of  his  sermons,  that  he  may  preach  to 
edification,  and  store  the  minds  of  those  who  hear  him  with  divine 
truths.  He  must  not  depend  upon  what  memory  and  invention 
may  suggest,  just  when  he  is  about  to  preach,  and  thus  "in  the 
spirit  of  indolence  offer  unto  the  Lord  that  which  cost  him  noth- 
ing ;"  but  read,  meditate,  reflect,  compose,  in  relation  to  the  im- 
portant subjects  of  his  discourses.  Now,  if  by  such  mental  com- 
position he  is  qualified  to  preach  well,  then  his  thoughts  and 
researches  need  not  be  committed  to  writing :  his  preparations  are 
good,  his  work  is  well  done. 

The  composition  of  a  speech,  either  for  the  parliament  or  for 
the  pulpit,  does  not  necessarily  imply  writing.  The  minds  of  many 
eminent  speakers  study  and  arrange  the  matter  for  their  eloquent 
discourses,  without  the  use  of  the  pen  in  what  is  called  regular  com- 
position. Eobert  Hall  recalled  by  his  memory  in  the  pulpit,  very 
accurately,  the  sentences,  with  their  words,  which  he  had  before 
arranged  mentally  on  his  sofa.  Other  men,  distinguished  by  the 
strength  of  their  mental  powers,  and  the  extent  of  their  know- 
ledge, while  they  enjoyed  the  gift  of  utterance,  have  preached  well 
from  short  notes — from  little  memoranda,  as  helps  to  memory. 
But  such  men,  so  richly  and  peculiarly  endowed,  are  always  few 
in  number.  What  they  coiild  do  in  the  exercise  of  the  gift  of 
preaching,  let  not  every  preacher  attempt ;  otherwise,  it  will  be 
seen  that  "  a  message  hath  been  sent  by  the  hand  of  a  fool." 


Lbct.  IX.]  Sermons  —  Writing^  etc.  207 

The  careful  composition,  in  writing,  of  sermons  for  tlie  exercise 
of  public  worship  on  the  Sabbath,  is  to  be  strongly  recommended 
to  pastors,  and  is  almost  indispensable  to  the  future  usefulness  of 
those  who  are  young  in  the  ministry. 

AVriting  sermons  is  a  practice  which  operates  directly  to  pro- 
mote the  progress  of  the  young  preacher  in  intellectual  strength. 
Composition  requires  much  reading  and  reflection,  to  be  easily  and 
well  executed;  and  writing,  which  puts  down  and  records  the 
results  of  such  labor,  tends  to  fix  in  the  mind  whatever  acquisi- 
tions it  has  made  in  the  school  of  knowledge.  The  careful  writer, 
like  the  laborer  in  the  field,  invariably  finds  his  own  strength 
increased,  in  proportion  to  the  vigorous  exercise  of  liis  powers. 

Writing  secures  the  preacher  from  a  hasty  and  superficial  view 
of  the  subject  which  he  proposes  to  discuss.  If  he  rely  on  what 
he  can  at  the  moment  of  speaking  collect,  in  relation  to  a  subject 
of  thought,  he  will  not  be  able,  without  extraordinary  vigor  of 
mind,  to  search  deeply,  and  to  separate  the  precious  ore  from  the 
dross.  But  when  he  writes,  the  subject  must  pass  again  and  again 
through  his  thoughts ;  he  must  read  over  what  he  has  written ; 
and  the  eye  will  aid  the  judgment  in  discovering  defects  and  errors 
in  the  composition.  Most  certainly,  writing  a  discourse  is  favor- 
able to  order  in  the  arrangement  of  the  matter,  while  it  enables 
the  composer  to  give  to  his  style  a  proper  variety  of  words  on  the 
same  subject. 

When  thoughts  are  not  written,  the  memory  will  so  fail  one  in 
speaking,  that  the  speaker  will  leave  out  or  displace  important 
facts ;  but  admitting  that  one  who  does  not  write  preserves  order, 
still  his  phraseology  on  the  same  subject  will  not  be  sufiiciently 
varied.  The  last  words  used  in  discussing  a  subject  will  be  those 
which,  from  habits  of  association,  will  most  readily  occur  to  the 
memory  when  that  subject  again  employs  the  thoughts.  Hence, 
extempore  preachers  have  been  complained  of  as  repeating  the 
same  ideas  often  in  the  same  words. 

To  which  let  me  add,  that  writing  will  preserve  the  preacher 
from  a  hesitating  and  stammering  manner  in  the  pulpit,  and  from 
adopting  careless  and  unsound  expressions.  Rich  must  that  in- 
vention be,  which  can  supply  a  speaker  with  plenty  of  words,  and 
those  words  such  as  are  adapted  to  express  his  meaning  correctly 
and  forcibly.     Errors  may  be  detected  in  the  off-hand  .speeclies  of 


208  Pastoral  Qualifications — Gifts.  [Lect.  IX. 

men  of  the  finest  talents.  But  if,  in  the  senate  or  at  the  bar,  good 
speakers  use  at  the  moment  incorrect  words  and  expressions,  they 
are  at  hberty  to  recall  and  amend  them ;  but  this  is  a  privilege 
which  cannot  be  enjoyed  by  the  preacher,  without  producing  pain 
in  the  minds  of  his  hearers.  The  pulpit  is  not  the  place  where 
one  is  allowed  to  correct  his  own  errors  in  speech,  to  stop,  alter, 
and  improve  what  happens  to  be  faulty  and  inelegant  in  his 
phraseology. 

It  is  true,  that  the  talent  for  correct  speaking,  without  writing, 
may  in  process  of  time  be  so  improved  by  practice  and  with  the 
increase  of  knowledge,  as  to  supersede  the  necessity  of  writing 
every  word  and  sentence.  With  a  view  to  this  fact,  let  the 
preacher,  when  he  becomes  accustomed  to  the  exercise  of  public 
speaking,  and  finds  his  knowledge  more  comprehensive,  gradually 
cultivate  the  talent  of  extemporizing,  by  bringing  it  more  and 
more  into  action,  by  preaching  from  an  analysis,  in  catechetical 
and  evening  lectures.  Much  may  be  done  in  this  way,  if  the 
young  preacher  be  not  too  early  in  attempting  the  work.  Let  him 
discipline  his  mind  to  think  continuously  on  a  subject,  and  put 
his  thoughts  into  the  best  language,  and  into  regular  sentences. 
He  will  at  least  be  partially  successful ;  and  the  power,  if  acquired, 
will  be  a  most  valuable  acquisition  to  him.  It  will  enable  him  to 
save  time  and  labor  for  study,  to  extend  his  reading,  and  to  be 
more  occupied  in  parochial  visitations.  It  will  give  him  more 
confidence  and  animation  in  speaking,  and  will  qualify  him  to 
serve  his  Master  better  in  conversation  with  individuals,  and  in 
church  courts,  and  when  he  is  called  unexpectedly  to  preach  at 
funerals  and  on  other  occasions.  .  Little  can  be  done  in  a  missionary 
tour  by  a  minister  who  depends  upon  his  written  sermons ;  on  the 
other  hand,  little  advance  in  knowledge  will  be  made  by  one  who 
thinks  he  can  preach  well  at  any  time,  without  preparation  by 
writing,  by  reflection,  and  industry  in  collecting  facts. 

The  art  of  composing  sermons  is  scarcely  superior  to  the  art  of 
delivering  them,  when  we  contemplate  the  preacher  as  one  who 
is  to  address  himself  to  the  ear.  The  delivery  of  sermons  must, 
therefore,  in  these  lectures,  command  your  serious  attention.  I 
shall  close  the  present,  however,  with  a  few  practical  reflections. 

When  we  reflect  on  the  ministry,  the  gift  of  preaching,  the  com- 


Lect.  IX.]  Practical  Reflections.  209 

position  of  sermons ;  on  tlie  quick  return  of  tlie  Sabbath,  and  on 
the  demand  for  well-written  and  well-delivered  sermons,  by  men 
of  literary  taste,  by  the  thoughtless  young  in  society,  who  run  to 
hear  preaching  as  they  run  to  hear  a  celebrated  actor  on  the  stao-e, 
and  expect  to  be  agitated  in  church  meetings  as  they  are  moved 
in  a  play-house,  we  are  ready  to  exclaim  aloud,  "  Who  is  sufficient 
for  these  things  .^" 

But  let  me  request  you  not  to  be  unduly  troubled,  when  you 
look  at  your  present  slender  resources,  and  on  those  unjust  de- 
mands which  are  made  on  preachers ;  but  to  reflect,  that  in  the 
visible  Church  there  are  among  professors  those  "who  are  the  salt 
of  the  earth;"  men  of  sound  judgment,  piety,  and  evangelical  taste, 
who  sympathize  with  ministers  in  their  mental  labors,  and  discern 
the  good  qualities  of  what  President  Da  vies  called  an  "  honest  ser- 
mon."    These  men  are  "  the  conservative  party"  in  Zion ;  they 
watch  over  her  best  interests ;  they  keep  the  truth,  and  consider 
it  to  be  of  priceless  value:  they  judge  of  sermons,  not  by  the 
rules  of  the  mere  rhetorician,  not  by  the  standard  of  those  who 
profess  to  be  critics  in  elegant  writing,  or  who  require  to  be  sur- 
prised by  novelties  under  the  name  of  originality  of  thought,  to 
be  entertained  by  anecdotes,  and  to  be  moved  by  the  beauty  and 
splendor  of  diction  and  imagery,  but  by  the  requisitions  of  their 
religion,  and  the  adaptedn^ess  of  sermons  to  maintain  the  truth  and 
majesty  of  that  religion,  and  to  bring  souls  under  its  heavenly  in- 
fluence.    These  men  are  the  best  judges  of  good  preaching ;  they 
are  the  children  of  wisdom,  and  the  children  of  light,  and  not  only 
turn  their  ears  to,  but  fix  their  hearts  upon,  such  exhibitions  of 
divine  truth,  in  language  and  manner,  as  ought  to  recommend  the 
gospel  to  every  man's  conscience  in  the  sight  of  God.     These  men 
will  do  you  justice:  they  will  not  ask  that  your  ordinary  sermons, 
generally  the  productions  of  forty-eight  hours  of  studious  apphca- 
tion,  shall  be  faultless  compositions  ;  they  will  not  depreciate  your 
weekly  discourses,  by  a  comparison  of  them  with  those  elaborated, 
corrected,  and  polished  sermons  which  men  of  superior  genius 
occasionally  deliver  in  the  churches ;  they  will  not  expect  that 
whenever  you  preach,  the  effects  of  impressive  oratory,  united  with 
displays  of  a  rich  imagination  and  highly  cultivated  taste,  shall  be 
produced  in  the  minds  and  on  the  nerves  of  your  hearers ;    they 
are  not  so  unjust,  though  many,  especially  among  the  young,  are, 
14 


210  Pastoral  Qualifications — Gifts.  [Lkct.  IX 

who  read  little  else  than  the  popular  novels,  and  who,  with  itch- 
ing ears,  run  from  one  meeting-house  to  another,  to  be  entertained 
for  an  hour.  No ;  they  are  sober-minded  men,  well-informed,  re- 
ligious, who  require  to  be  edified  by  sermons  rich  in  good  sense, 
well  expressed  and  well  delivered ;  who  seek  to  grow  in  the  grace 
and  knowledge  of  our  Lord  Jesus  Christ  unto  eternal  life.  These 
persons  will  sustain  you,  if  you  prove  to  be  an  edifying  preacher, 
a  workman  that  need  not  be  ashamed,  rightly  dividing  the  Word 
of  truth. 

To  obtain  the  approval  of  such  in  the  Church,  to  make  truth 
and  duty  known,  to  awaken  and  convert  sinners,  and  to  feed  the 
flock  of  God,  cultivate  your  gift  of  preaching;  attend  to  every 
thing  that  relates  to  the  composition  of  sermons ;  seek  to  be  emi- 
nent for  clearness  and  force  of  reasoning,  for  the  unadorned  purity 
of  your  style,  and  the  soundness  and  elevation  of  your  sentiments. 
Never  sink  into  vulgarism,  nor  swell  into  bombast.  Preach  after 
painstaking  to  correct  your  defects,  both  in  writing  and  in  speak- 
ing ;  and  preach  so  instructively  and  forcibly,  that  those  who 
hear  will  be  edified,  and  desire  to  hear  again.  Guard  against 
loudness  and  vehemence  in  expressing  the  common  truths  of  the 
gospel,  as  though  you  were  saying  something  which  no  one  present 
had  known  or  heard  of  before,  and  never  exhibit  a  warmth  of 
feeling  overdone.  Study  to  be  approved  first  by  God,  and  then 
by  the  pious  of  sound  understanding  and  correct  taste.  "What 
has  been  said  in  relation  to  the  proper  discussion  of  subjects  drawn 
from  the  Word  of  God,  and  connected  with  man's  highest  interests, 
must  have  impressed  you  with  the  fact,  that  mental  labor  is  before 
you,  and  that  certain  "habits  of  analyzing  texts  are  to  be  acquu-ed, 
to  render  your  course  in  the  ministry  more  easy  and  more  useful. 

It  is  true,  there  are  preachers  abroad  who  deliver  sermons  with- 
out any  particular  consideration  of  the  text  and  context,  and  with- 
out care  in  the  arrangement  of  their  matter  ;  and  it  is  easy  to  be  a 
preacher  of  this  kind,  if  you  are  fluent  in  utterance,  and  bold  in 
speech.  You  might  acquire  the  little  theological  knowledge  which 
such  possess,  in  a  short  time.  Throw  out  your  sentiments  in  an 
earnest  manner,  and  obtain  the  reputation  of  an  awakening  preacher 
and  a  revivalist,  crying  out,  "  Onward  and  onward !  you  will  be 
for  ever  damned,  if  you  seize  not  on  the  present  moment,  and  re- 
pent immediately !    Only  resolve  !  you  can  love  God  if  you  will !" 


Lect.  IX.]  Practical  Bejlectmis.  211 

etc. ;  but  it  becomes  you,  as  men  wlio  desire  to  be  permanently 
useful  in  your  Master's  service,  to  reflect  on  the  following  facts : 

1.  There  is  no  need  of  much  reading,  to  qualify  you  to  de- 
liver a  few  popular  sermons :  but  the  apostle  Paul  says,  "  Give 
thyself  to  reading ;"  "  Study  to  show  thyself  approved ;"  "  Let  no 
man  despise  thy  youth." 

2.  Preachers  of  that  style  have  one  set  of  ideas,  which  they 
all  deliver.  Instead  of  studying  the  Scriptures,  they  borrow  the 
one  from  the  other  certain  phrases,  sentiments,  and  measures. 
Hence,  if  you  hear  two  or  three  sermons  which  contain  some  of 
the  excellent  thoughts  and  searching  remarks  of  ISTettleton,  Griffin, 
and  others,  you  will  find  the  storehouse  of  the  preacher  nearly  ex- 
hausted ;  and  if  other  preachers  in  the  same  line  succeed,  you  will 
hear  those  thoughts  and  remarks  repeated  ;  and  if  any  excitement 
be  created,  impudent  attempts  made  to  deviate  from  a  wholesome 
confession  of  foith  into  those  notions  which  lead  to  Pelagianism, 
and  ultimately  into  Unitarianism.  But  a  man  is  not  an  able  min- 
ister of  the  New  Testament  because  he  dare  contradict  the  senti- 
ments of  those  who  have  gone  before  him.  Such  courage  is  no 
evidence  of  either  much  knowledge  or  piety  Paul  says,  "Med- 
itate on  these  things."  Every  thought  that  appears  to  the  thinker 
to  bo  a  new  discovery  of  truth,  is  very  remote  from  the  character 
which  it  sustains  in  his  own  mind.  Often  it  is  found,  on  examina- 
tion, to  have  the  marks  of  very  old  age,  and  to  be  an  heresy  long 
since  avowed,  but  repudiated  by  the  Church.  When  a  speaker 
gives  unrestrained  course  to  his  imagination  and  passions,  and 
runs  in  search  of  novelties,  by  which  to  distinguish  himself,  he 
may  sometimes  hit  upon  a  combination  of  ideas  which  is  strong, 
if  not  striking.  Especially  is  this  the  case  with  regard  to  style. 
Those  who  in  writing  disregard  the  recognized  models  of  judg- 
ment and  taste,  will  sometimes  express  ideas  in  a  most  forcible 
manner.  Copy  neither  after  such  thinkers,  nor  such  writers.  Re- 
member that  ancient  landmarks  are  entitled  to  respect,  and  that  in 
writing,  "the  artificial  is  easier  than  the  simple;  the  extravagant 
than  the  natural ;  the  exaggerated  than  the  just." 

3.  Religion,  as  it  is  taught  in  the  Bible,  is  a  system  of  divine 
truth,  and  consequently  the  parts  are  connected.  Study  that 
system;  trace  the  relations  of  every  passage  which  you  select 
for  a  text;  and  expound  it,  not  according  to  your  own  mind,  but 


212  Pastoral  Qualifications — Gifts.  [Lect.  IX. 

according  to  the  mind  of  tlie  Holy  Spirit.  Never  lose  sight  of  the 
fact  that  you  are  set  apart,  not  to  maintain  the  dogmas  of  popes 
and  councils ;  nor,  on  the  other  hand,  to  make  a  new  system  of 
religion,  in  which  doctrines  are  to  harmonize  with  the  fashionable 
philosophy  of  the  day,  in  which  the  taste  of  this  world  is  to  be 
gratified  by  new  colors  daubed  over  old  truths ;  but  to  preach  the 
"Word  that  is  written  by  the  pen  of  divine  inspiration. 

4.  It  is  your  duty  to  prepare  yourselves  for  the  gospel  ser- 
vice, so  as  to  be  able  (as  far  as  the  gift  of  preaching  is  concerned) 
to  remain  in  that  service  through  successive  years,  in  one  place. 

Formerly,  pastors  did  not  remove,  from  any  deficiency  in  the 
gift  of  preaching;  for  their  instructions  were  profitable  to  the 
people,  and  sound  doctrine  had  a  predominant  influence.  But 
what  do  we  now  hear  and  see  in  the  churches  ?  We  see  pastors 
removing  from  place  to  place,  to  prevent  their  ministry,  defective 
in  knowledge,  from  falling  into  contempt.  And  how  can  it  be 
otherwise,  if  those  who  preach  are  not  "scribes  well  instructed 
unto  the  kingdom  of  heaven;"  if  they  can  deliver  only  a  few  edi- 
fying discourses,  and  then  must  either  repeat  these,  or  fall  upon 
extraneous  measures,  to  supply  their  own  deficiencies,  or  remove 
from  their  pastoral  charge  ? 

Seek  to  be  qualified  for  your  work.     " Hoc  age!" 


LECTURE     X. 

QUALIFICATIONS   OF  THE   PASTORAL  OFFICE,  CONTINUED. 
GIFTS—  THE  GIFT  OF  PREACHING  THE  WORD. 
OX     THE     DELIVERY     OF     SERMONS. 

The  gift  of  preacliiiig  is  more  fully  displayed  to  the  public  eye 
in  the  Church, 

Sixth,  By  the  Delivery  of  Sermons. 

Such  delivery,  therefore,  is  a  most  important  quality  of  that  gift. 
Whatever  may  be  the  intrinsic  merit  of  a  composition,  if  it  be  so 
delivered  as  not  to  excite  attention  and  keep  it  alive,  as  not  to 
please,  but  to  disgust  and  tire,  it  must  lose  all  its  proper  effect. 
Hence  it  is  that  many  valuable  sermons  appear,  when  heard  in  a 
Christian  assembly,  inferior  productions,  in  consequence  of  defects 
in  delivering  them ;  while  some  poor  discourses  are  applauded, 
because  they  have  passed  through  the  lips  of  skilful  speakers.  For 
the  gospel's  sake,  then,  particular  attention  should  be  paid,  not  only 
to  the  composition,  but  the  delivery  of  sermons. 

Here  let  me  make  a  general  remark  upon  the  great  organ  of 
delivery,  and  the  great  influence  which  that  organ  has  in  deter- 
mining an  audience  to  approve  or  disapprove  a  sermon  which  they 
hear.     The  organ  to  which  I  refer  is, 

I.  The  human  voice.  By  this  instrument  we  are  to  make  the 
sentiments  which  we  deliver  agreeable  and  impressive,  awakening 
and  convincing.  Movements  of  the  hand  and  the  arm  may  aid  the 
voice;  but  it  is  the  voice,  in  its  tones  and  modulations,  its  sweet- 
ness and  its  power,  that  does  more  for  the  speiiker  than  cither  the 


214  Pastoral  Qualifications — Gifts.  [Lect.  X. 

hand  or  the  eye.  This  fact  ought  to  claim  the  special  attention  of 
those  who  begin  to  preach  the  gospel.  Such  are  apt  to  overlook 
the  instrumentality  of  the  voice  in  a  happy  delivery,  and  to  ima- 
gine that  if  their  compositions  be  good  and  their  gestures  graceful 
and  forcible,  their  delivery  must  be  proportionally  good  ;  but  this 
is  a  great  mistake.  Gesticulation  or  action  is  of  no  use,  but  as  it 
helj)S  the  voice  in  expressing  variety  of  sentiments.  We  may 
study  gesture  with  particular  care,  but  if  we  neglect  the  voice  we 
shall  fail  in  delivery.  How  many  young  preachers  use  gTaceful 
and  strong  action  in  the  pulpit,  yet  make  very  little  impression  on 
their  hearers  !  Nay,  some  appear  to  disadvantage,  in  consequence 
of  their  over  action  and  ill-regulated  voice  in  the  sacred  desk. 
On  the  other  hand,  a  preacher  may  use  little  or  no  action,  he  may 
read  his  sermon,  and  nevertheless,  by  his  well-trained  voice  alone 
give  force  to  the  sentiments  or  truths  which  he  utters,  and  excite 
in  a  very  high  degree,  as  did  Dr.  Dwight  occasionally,  the  pas- 
sions of  his  hearers.  Certain  it  is,  all  the  great  specimens  of  pul- 
pit oratory  have  been  distinguished  by  simple  action  operating  in 
aid  of  thought  and  voice.  George  Whitfield  wrought  upon  his 
hearers  principally  by  his  voice.  The  celebrated  Chalmers  created 
among  his  hearers  a  deep  and  awful  silence  and  strong  emotion, 
with  very  little  gesticulation.  Pay  attention  to  your  voice :  if 
that  organ  be  well  regulated,  a  few  gestures  will  render  a  speaker 
of  sound  sense  and  chaste  style,  impressive. 

The  delivery  of  sermons,  though  it  be  not  an  expression  either 
of  piety  or  theological  science,  though  it  be  more  of  a  bodily  effort 
than  an  intellectual  attainment,  is  still  a  talent  which,  as  it  re- 
commends what  the  preacher  says  to  those  who  hear,  should  be 
assiduously  cultivated :  I  say  cultivated,  because  it  is  a  talent  which 
admits  of  great  improvement.  We  have  all  read  how  much  De-' 
mosthenes,  by  painstaking,  improved  his  powers  for  public  speak- 
ing. Ancient  orators  were  not  horn  such.  Some  of  them,  with  but 
few  advantages  from  nature,  acquired  an  influence  over  public 
assemblies  by  the  art  of  delivery,  which  it  could  be  wished  that 
gospel  ministers  every  where  possessed,  for  the  advancement  of  the 
high  interests  of  their  Master's  kingdom.  But  some  pious  men 
think  that  if  the  matter  of  their  sermons  be  instructive  and 
attractive,  and  their  style  chaste  and  eloquent,  the  people  are 
bound  to  hear  them  with  attention ;  but  such  preachers    should 


Lect.  X.]  Sermons — Delivery.  215 

reflect  that  the  question  to  be  considered  is  not  whether  the  people 
ought  to  hear  attentively,  and  even  tremblingly,  the  "  Word  of  the 
Lord"? — this  is  readily  answered  in  the  affirmative  by  every 
Christian. 

But  the  point  to  which,  on  this  subject,  the  attention  is  to  be  di- 
rected, is  this :  whether  preachers  can  gain,  by  means  of  an  approved 
and  affecting  delivery,  more  and  better  hearing  of  their  discourses 
from  men,  such  as  they  are — men  whose  hearts  are  naturally  de- 
praved, whose  ears  in  matters  of  religion  "  are  dull  of  hearing," 
and  whose  infirmities,  in  their  best  estate  of  sanctification  on  earthy 
are  many  ? 

K  this  question  be  answered  also  in  the  affirmative,  as  it  must 
be,  then  should  delivery,  in  a  degree,  it  is  true,  subordinate  to 
higher  pastoral  duties,  be  carefully  studied  and  improved. 

It  will  not  be  necessary  here  to  point  out  particularly  the  meth- 
ods to  be  pursued,  for  the  improvement  of  one's  delivery.     Some 
observations  connected  with  this  art  will  be  made  presently,  when 
I  shall  come  to  give  some  directions  for  a  proper  delivery  of  ser- 
mons.   Meantime,  let  it  here  suffice  to  say,  that  whatever  rules  are 
prescribed  in  academic  halls  to  form  good  speakers,  apply  fully  to 
the  delivery  of  sermons  from  the  pulpit,  so  far  as  the  pnlpit  is  con- 
secrated to  the  exhibition,  not  of  the  passions,  but  of  the  claims  of 
religion.     In  addition  to  those  rules,  practice  should  be  attended 
to,  in  order  to  overcome,  so  soon  as  may  be,  any  constitutional 
timidity  or  inordinate  diffidence ;  to  give  exercise  to  the  chest  and 
lungs,  and  habituate  the  speaker  to  that  elevation  and  force  of 
voice  which  the  gospel  service  in  public  worship  requires ;  to  cor- 
rect faults,  such  as  rapidity  of  speech,  indistinctness  in  pronuncia- 
tion, levity  of  manner,  and  awkwardness  in  attitude  and  gesture, 
together  with  excessive  action.     Much,  in  the  improvement  of  the 
talent  for  delivery,  depends  on  the  young  preacher's  distrusting  of 
his  own  capacity  to  judge  correctly  of  his  public  exhibitions  in 
speaking,  and  his  readiness  to  receive  the  corrections  of  men  of 
judgment  and  taste.      Some  exalt  themselves  into  the  best  judges 
of  their  own  dehvery.     Hence,  if  they  have  foults,  they  are  soon 
wedded  to  them.      They  cannot  be  persuaded  that  they  speak  too 
fast,  because  they  hear  their  own  words  very  distinctly ;  and  they 
refuse  to  forsake  a  whining  and  drawling  tone,  because  their  own 
ears  are  pleased  with  it.   'This  reliance  upon  their  own  opinion  is, 
in  many  respects,  very  hurtful. 


216  Pastoral  Qualifications — Gifts.  [Lect.  X. 

I  shall  now  briefly  state  tlie  properties  of  a  good  delivery  of  ser- 
mons, by  tlie  Evangelical  Pastor : 

1.  A  good  delivery  of  sermons  is  distinctly  marked  \)j  solemnity 
of  countenance  and  of  ^manner.  This  quality  is  indispensable,  in  a 
work  so  sacred  as  tliat  of  preaching  the  Word  of  God ;  a  xoor\ 
too,  to  be  performed  in  worship,  and  consequently  in  the  more 
immediate  presence  of  God.  What  the  Angel  of  the  Covenant 
said  on  a  particular  occasion  to  Joshua,  may  be  fitly  said  to  every 
servant  of  God,  while  publishing  his  Word,  and  discussing  the 
awfally  important  and  sublime  subjects  of  religion :  "  The  place 
whereon  thou  standest  is  holy !"  Feel  it  to  be  such  ;  for  "  God  is 
in  his  holy  temple,  and  in  his  temple  doth  every  thing  speak  of 
his  glory !" 

Solemn  feelings  will  naturally  produce  solemnity  of  manner, 
and  give  to  the  countenance  all  that  solemnity  of  which  it  is  sus- 
ceptible. To  beget  and  nurture  such  feelings,  let  the  preacher 
compose  his  discourse  in  his  closet,  in  the  spirit  of  prayer,  lifting 
up  his  heart,  from  time  to  time,  to  God,  as  he  proceeds  in  his 
work ;  let  him,  in  his  domestic  worship  on  Sabbath  morning, 
bring  his  holy  duty  of  preaching,  together  with  his  own  insuffi- 
ciency, before  God,  and  supplicate  the  sj^ecial  aids  of  the  Holy 
Spirit  for  the  performance  of  this  duty;  let  him  avoid,  at  the 
l^lace  of  worship,  much  talk  with  others,  especially  much  conver- 
sation on  worldly  matters,  and  rather  collect  the  pious  to  pray  for 
a  blessing  on  the  word  to  be  spoken. 

That  solemnity  of  countenance  and  manner  which  the  delivery 
of  sermons  calls  for,  is  neither  gloom  nor  sourness  of  aspect,  but 
a  natural  expression  of  the  sacredness  and  the  importance  of  the 
work  which  the  EvaDgelical  Pastor  is  about  to  perform,  and  of 
those  reverential  feelings  which  enter  into  acceptable  worship. 

Now,  this  becoming  and  expressive  solemnity  stands  opposed  to 
an  air  of  careless  indifference,  or  of  mere  mechanical  effort  and 
zeal  in  worldly  employments.  The  eye  of  Garrick  could  detect 
the  want  of  due  solemnity  of  manner  in  the  gospel  preacher,  when 
he  saw  him  springing  up  the  pulpit  stairs  as  if  he  were  entering 
into  a  theatre,  and  handling  and  tossing  about  the  Bible  as  if  it 
were  a  merchant's  ledger. 

This  solemnity  is  also  inconsistent  with  a  smirking  and  smiling 
countenance,  maintained  through  the  service  and  in  the  delivery 


Lect.  X.]  Sermons — Delivery.  217 

of  discburses,  very  various  in  their  matter.  This  is  a  serious  de- 
fect in  delivery.  To  hear  a  preacher  uttering  the  threatenings  of 
God  in  his  Word,  or  describing  the  miseries  of  the  damned  with 
a  smiling  countenance,  cannot  fail  to  displease,  if  not  disgust, 
every  serious  hearer.  A  smile  should  seldom  be  worn  in  the  pul- 
pit :  in  its  smallest  degree,  it  is  admissible  only  when  the  25reacher 
is  encouraging  God's  people  by  an  exhibition  of  promised  bless^ 
ings,  and  by  describing  the  elevated  joys  of  the  heavenly  state. 

This  solejnnity  is  moreover  opposed  to  every  attempt  at  being 
quaint  and  witty  in  the  pulpit,  supporting  such  wit  by  look  and 
manner.  Even  when  the  preacher  preserves  his  own  countenance 
when  he  causes  others  to  smile  or  laugh,  he  violates  the  decorum 
of  the  place,  and  impairs  the  solemnity  of  divine  worship. 

In  a  word,  this  solemnity  stands  opposed  to  theatrical  mimic- 
ries, and  every  effort  to  show  off  the  mere  orator,  at  the  expense 
"  of  honesty  in  the  sacred  cause."  The  chaste  pulpit  orator  will 
above  all  things  preserve  solemnity,  and  all  the  gestures  which  he 
employs  will  tend  to  enforce  the  sentiments  which  his  lips  utter, 
and  to  awaken  solemn  thoughts  and  feelings  in  the  worshipping 
assembly. 

2.  Another  property  of  a  good  delivery  is,  distinctness  of  pro- 
nunciation. 

This  is  a  truth  so  obvious,  that  nothing  more  can  be  necessary 
here  than  to  state  it,  excepting  perhaps  to  remark,  that  this  attri- 
bute of  a  good  delivery  in  the  pulpit  stands  opjDosed  to  rapidity  of 
speech,  to  a  low  depression  of  voice  at  the  end  of  sentences,  to 
stammering,  and  to  a  neglect  of  accent  in  words,  and  of  emphat- 
ical  words  in  sentences.  These  faults,  if  they  exist,  should  be 
early  corrected.  But  a  preacher,  in  attempting  to  be  distinct  in 
his  utterance  of  syllables  and  words,  may  fall  into  a  disagTeeable 
swell,  and  pain  the  ear  instead  of  pjeasing  it,  by  putting  the  same 
stress  of  voice  upon  every  word,  and  by  clothing  all  his  senti- 
ments, whatever  they  may  be,  in  the  dress  of  loud  command. 
His  words  perhaps  may  be  expressing  affectionate  entreaties,  rich 
consolations,  while  his  very  tone  is  that  of  magisterial  authority. 
This  is  evidently  unnatural. 

3.  But  a  third  property  of  a  good  delivery  is  to  be  found  in 
animated  speaking. 

This  quality  expresses  earnestness  in  the  preacher,  and  there- 


218  Pastoral  Qualifications — Gifts.  [Leot.  X. 

fore  should  by  all  means  be  exhibited ;  for  if  he  do  not  himself 
appear  to  be  in  earnest,  he  cannot  expect  to  call  up  the  attention, 
and  interest  the  minds  of  those  who  hear  him. 

But  this  animation,  which  is  so  essential  to  an  impressive  deliv- 
ery, must  not  be  misplaced,  nor  overleap  the  bounds  of  propriety. 
This  remark  I  here  make,  because  some  preachers  neglect  every 
grace  of  good  speaking,  in  order  to  appear  animated.  They  begin 
their  discourses  under  the  impulse  of  high  animal  spirits ;  deliver 
their  introduction  with  a  force  of  voice  which  ought  to  be  applied 
only  to  the  more  important  part  of  the  sermon ;  find  it  necessary, 
as  they  proceed,  to  increase  in  animation,  and  to  dignify  trite  sen- 
timents or  mere  connecting  remarks,  with  all  the  voice  and  action 
of  the  impassioned  orator.  All  this  is  done  in  bad  taste ;  it  is 
ranting.  If  we  can  agitate  the  ocean,  still  it  ought  not  to  be  put 
into  commotion  by  us  "  to  waft  a  feather,  or  to  drown  a  fly." 

Let,  then,  animation  in  the  pulpit  be  various  in  its  degrees,  and 
suited  to  the  diversified  sentiments  which  he  has  occasion  to  de- 
liver, and  to  the  very  different  subjects  which  he  is  obliged  to  dis- 
cuss. There  are  parts  of  a  discourse  which  ought  to  be  delivered 
in  the  sweet  tone  and  animated  manner  of  ordinary  agreeable  con- 
versation ;  other  parts  require  more  warmth  and  increasing  ani- 
mation ;  and  when  the  subject  is  changed,  the  manner  should  fol- 
low the  change.  The  celebrated  pulpit  orator,  George  Whitfield, 
delivered  his  sermons  in  a  manner  very  different  from  that  which 
many  Methodist  preachers  in  this  country  choose  to  adopt.  The 
latter  begin  with  a  low  voice,  and,  regardless  of  the  variety  of  sen- 
timents to  be  uttered,  uniformly  rise  higher  and  higher  in  vocifera- 
tion, until  they  preach  themselves  out  of  breath.  This  may  be 
animation  mounting  up  to  zeal,  but  it  is  too  mechanical  and  un- 
natural to  be  approved  by  any,  save  those  who  think  noise  and 
violence  to  be  good  preaching.  "Whitfield,  in  delivery,  usually 
adopted  the  conversation  style ;  and  he  became  highly  animated 
and  strong  in  action,  when  he  uttered  impassioned  sentiments. 
Never  should  the  animation  of  the  preacher  exceed  the  bounds  of 
nature  and  propriety.  It  is  an  unnatural  animation  in  voice^  when 
its  sound  is  so  harsh  and  loud  as  to  torture  the  ears  and  afflict  the 
heads  of  those  who  hear  it  with  pain.  In  action,  too,  the  anima- 
tion becomes  unnatural,  when  the  sentiments  expressed  do  not 
support  the  number  and  the  violence  of  the  gestures.     It  is  easy 


Lkot.  X.]  Sermons — Delivery.  219 

to  tear  even  a  passion  to  rags ;  but,  to  exhibit  it  well,  every  ex- 
pression of  it  must  conform  to  nature. 

Here  let  me  correct  a  mistake  into  which  a  young  preacher  is 
apt  to  fall.  He  supjDOses  that  all  animation  in  delivering  a  sermon 
depends  upon  the  action  of  the  arm  and  the  hand ;  whereas  it  is 
the  ei/e  especially,  united  with  proper  modulations  of  the  voice,  that 
inspires  animation  in  the  whole  manner  of  the  speaker,  when  his 
matter  and  style  are  good.  Hence  some  preachers,  who  use  little 
action,  but  look  a  subject  well,  and  give  the  proper  variations  to 
their  tones  in  speaking,  are  heard  with  more  attention  and  plea- 
sure than  others  who  neglect  the  voice  and  the  use  of  the  eye,  and 
play  much  with  their  hands.  The  eye  can  be  very  eloquent ;  the 
voice  alone  can  speak  powerfully  to  an  audience ;  and  when,  in 
addition  to  these  instruments,  approj^riate  gestures  are  used,  the 
preacher,  cceteris  paribus,  acquires  deserved  celebrity. 

4.  A  good  delivery  must  be  afedionate  and  'pallietic,  in  those 
parts  of  a  sermon  which  admit  of  the  exhibition  of  affectionate 
concern  and  pathos.  Eeligion  allows  a  preacher  to  feel  much  so- 
licitude about  those  whom  he  addresses,  and  its  momentous  subjects 
of  thought  may  well  awaken  the  attention,  and  deeply  interest  the 
affections  of  the  heart.  But  it  is  the  most  difficult  part  of  a  good 
delivery,  to  show  those  tender  feelings  in  a  manner  which  shall 
move  the  hearts  of  others.  The  tears  which  drop  naturally  and 
at  a  proper  time  from  the  eyes  of  a  sincere  preacher  are  very  mov- 
ing ;  but,  in  some  instances,  the  preacher  seems  to  know  this  fact 
too  well,  and  to  let  his  tears  fall  too  frequently  and  too  mechanic- 
ally. It  is  not  necessary,  however,  that  the  preacher,  in  order  to 
be  pathetic,  should  shed  tears.  Pathos  can  be  produced  by  senti- 
ment and  voice  alone.  This  fact  is  well  known.  Let  the  preacher, 
then,  speak  skilfully  to  the  affections  of  the  human  heart,  when 
his  subject  admits  of  it,  and  let  him  use  an  affectionate  tone  and 
manner  on  such  occasions,  and  he  will  recommend  his  delivery 
and  also  his  religion  to  those  who  hear  him. 

"Very  remote  from  the  pathetic,  in  speaking,  is  the  course  which 
some  preacher  adopt.  They  address  themselves  wholly  to  the 
principle  of  year  in  the  human  mind;  delight  to  thunder  out  the 
threatcnings  of  the  divide  law,  and  to  dwell  much  upon  the  damna- 
tion of  hell,  and  the  miseries  of  the  damned.  Their  souls  appear 
to  be  in  their  true  element,  when  they  are  uttering  the  dcnuncia- 


220  Pastoral  Qualifications — Gifts.  [Lect.  X. 

tions  of  Divine  wrath,  and  painting  in  language  tlie  terrific  scenes 
of  the  final  judgment.  Ah!  such  men  ought  to  inquire  seriously, 
"  what  manner  of  spirit  they  are  of?"  It  is  true,  "  that,  knowing 
the  terrors  of  the  Lord,"  ministers  must  endeavor  "to  persuade 
men;"  but  they  must  not  show  that  those  terrors  are  delightfiil 
topics  of  discourse  to  themselves ;  on  the  contrary,  they  should  let 
it  appear  that  they  approach,  in  divine  service,  the  awful  realities 
comprehended  in  the  damnation  of  hell,  with  pain  and  trembling. 

Nearly  allied  to  the  temper  just  Mentioned,  is  that  which  is 
to  be  perceived  in  the  delivery  of  a  few  gospel  preachers.  These 
servants  of  Christ,  who  "are  men  of  like  passions  with  others," 
labor  under  certain  irritabilities  of  natural  temper  ;  they  are  peevish 
and  fretful,  or  are  soon  inflamed  with  anger  and  perturbed  by  con- 
tradictions, or  discontented  and  sour!  Now,  these  sharp  angles 
of  their  temper  too  often  discover  themselves  in  their  voice,  coun- 
tenance, and  manner,  while  preaching  the  Word.  This  is  a  serious 
defect.  The  sacred  desk  is  not  the  place  where  the  evils  of  natural 
temper  are  to  be  exhibited,  but  the  holy  ground  on  which  minis- 
ters are  to  tread,  showing  "that  the  love  of  Christ  constraineth 
them." 

I  have  dwelt  longer  upon  the  properties  of  animation  and  pathos 
in  a  good  delivery,  because  of  their  importance,  and  the  infre- 
quency  of  their  attainment  by  ministers  of  the  gospel.  Most 
preachers  are  more  intent  on  correctness  and  elegance  of  diction, 
than  on  the  acquisition  of  a  good  delivery,  though  it  is  the  latter 
which  covers  many  faults  in  grammar,  and  in  the  construction  of 
sentences — such  faults,  I  mean,  as  are  committed  inadvertently, 
and  through  hurry  in  speaking.  Without  a  good  delivery,  choice 
and  impassioned  sentiments  will  appear  too  didactic  and  tame; 
they  will  play  around  the  head,  but  will  not  touch  the  heart ;  or 
if  they  sometimes  come  to  it,  it  will  not  be,  as  one  says,  in  "  those 
strong  strokes,  those  deep  and  awful  gashes,  which  constitute  the 
very  essence  of  effective  oratory,  and  which  the  elevated  spirit  of 
the  gospel  is  so  directly  calculated  to  give,  in  public  addresses." 

I  shall  close  my  remarks  in  relation  to  delivery,  by  a  few  direc- 
tions, which  may  aid  the  pastor  in  the  exercise  of  this  function. 

(1.)  While  the  pastor  is  writing  or  committing  his  sermon  to 
memory,  let  him  mark  with  his  pen  the  most  iinportant  passages, 
with  a  view  to  render  them  more  conspicuous  and  emphatical  in 


Lect.  X.]  SeiTfions — Delivery,  221 

his  delivery.  This  will  prevent  him  from  speaking  his  introduc- 
tion with  too  much  voice  and  animation,  as  that  part  will  of  course 
(or  generally)  remain  unmarked  by  him.  This  practice  will  enable 
him  to  throw  a  greater  force  of  voice  on  words,  on  important  parts 
of  tlie  discussion,  and  at  the  conclusion  of  certain  sentences. 

(2.)  Let  the  preacher  guard  against  the  ivaste  of  his  hodily  strength 
before  preaching,  either  by  too  much  muscular  action,  or  by  too 
much  conversation;  or,  in  worship,  by  singing  with  too  loud  a 
voice,  or  especially  by  continuing  too  long  in  prayer,  before  ser- 
mon. Prayer  is  an  exercise  of  elevation  ;  and  it  is  found,  at  that 
elevation  of  voice  which  public  worship  requires,  to  exhaust  the 
strength  sooner  than  the  exercise  of  preaching. 

(3.)  Again :  Let  the  preacher  seek  to  obtain  a  composed  and  solemn 
frame  of  mind,  by  looking  up  to  God  for  his  assistance,  and  by 
making  due  preparation  for  his  work  in  his  closet.  The  conscious- 
ness that  one  possesses  good  ordinary  preparation  in  matter  for 
preaching,  imparts  confidence  to  the  mind  and  strength  to  the 
nerve,  and  operates  to  remove  those  anxieties  and  fears  which 
greatly  disturb  the  pastor,  and  sometimes  unfit  him  to  bring  out 
those  good  things,  new  and  old,  which  are  in  the  treasury  of  his 
thoughts.  It  will  also  tend  to  create  composure  of  mind  in  de- 
livery, to  reflect  that  a  Christian  audience  are  not  disposed  to 
criticise  with  severity,  when  they  are  addressed  by  one  who  speaks 
good  sense  in  plain  language. 

(4.)  Let  the  preacher ^^eZ  deeply  that  he  is  to  preach  the  "glorious 
gospel  of  the  blessed  God  ;"  that  he  is  to  deliver  truths  of  vast  im- 
portance, and  to  be  a  worker  together  Avith  God  in  "  destroying 
the  kingdom  of  darkness,"  and  he  will  exhibit  some  of  the  proper- 
ties of  a  good  delivery.  The  doctrines  of  the  Bible  are  truths 
which  communicate  the  knowledge  of  the  most  interesting  facts 
and  duties,  and  means,  selected  by  infinite  wisdom  and  mercy,  and 
owned  by  the  Holy  Spirit,  to  effect  conviction  and  conversion,  to 
promote  sanctification  and  growth  in  gi-ace.  How  solemn  is  the 
thought,  that  the  Avords  spoken  by  a  preacher  may  be  used  by  a 
superior  power  to  awaken  the  stupid  sinner,  to  bring  him  to  the 
enjoyment  of  redemption's  healing  mercies  here,  and  of  eternal 
glory  hereafter ;  and  in  this  connection  meet  the  preacher  again  in 
heaven,  and  form  an  important  fact  in  the  history  of  an  immortal 
soul  redeemed  for  ever  and  ever ! 


222  Pastoral  Qualifications — Gifts.  [Lect.  X. 

(5.)  Especially,  wliile  preaching,  let  the  preacher  attend  to  his 
voice  and  his  gestures.  The  voice,  I  have  before  said,  and  I  repeat 
it  here,  is  a  most  powerful  instrument  in  oratory.  Its  sounds  can 
dignify  very  trite  sentiments,  and  render  sentences  well  written, 
and  conveying  important  ideas,  very  forcible.  Correctly  mfay  it 
be  said,  that  the  voice  does  much  more  for  a  good  speaker,  in  a 
public  assembly,  than  the  most  graceful  action.  Indeed,  the  latter 
is  useful  only  so  far  as  it  aids  the  former ;  hence,  it  is  by  the  for- 
mer that  the  latter  must  be  regulated.  So  true  is  this,  that  it  may 
be  set  down  as  a  rule  to  speakers,  that  whoever  has  a  feeble  tenor 
or  treble  voice,  should  rely  much  on  the  weight  of  his  sentiments, 
and  use,  in  delivery,  very  moderate  action :  for  in  such  cases,  if 
strong  and  very  animated  gestures  be  employed,  they  are  unsup- 
ported by  strength  of  voice ;  and  the  want  of  harmony  is  per- 
ceived by  every  hearer,  and  tends  to  render  the  speaker  ridiculous. 

Early,  therefore,  should  those  persons  who  consecrate  them- 
selves to  the  service  of  the  Divine  Redeemer  to  preach  his  gospel, 
■study  the  power  of  their  own  voices  respectively.  If  the  voice 
be  weak  or  slender,  it  may  be  improved  by  proper  exercise  and 
care.  If  its  tones  be  harsh,  though  sufficiently  loud,  this  fault 
may  be  corrected  by  studying  the  proper  modulations  of  the 
voice.  Every  effort  should  be  made,  by  practice  in  reading 
loud,  and  speaking  and  singing,  to  render  the  voice  so  flexible 
as  to  suit  the  variety  of  sentiments  which  a  preacher  is  obliged  . 
to  deliver.  Nor  should  one's  own  ear,  though  it  be  musical,  be 
set  up  as  an  infallible  judge  of  the  use  of  his  voice.  I  have 
known  speakers  who  possessed  the  sense  of  harmony  in  a  high 
degree,  deliver  sentences  very  unmusically ;  whilst  others,  whom 
nature  had  deprived  of  that  sense,  spoke,  nevertheless,  in  tones 
very  agreeable  to  the  ears  of  others. 

Let  me  then  urge  you  to  attend  to  the  voice  and  its  improve- 
ment. In  preaching,  begin  in  a  low  tone ;  be  slow,  not  hurried ; 
articulate  distinctly ;  use  the  natural  key ;  give  more  force  to  the 
voice  in  the  heart  of  your  discussion;  keep  the  eyes  from  roving; 
look  earnest ;  make  the  proper  pauses ;  be  deliberate,  and  modu- 
late the  voice  to  the  sentiments  to  be  delivered ;  do  not  utter, 
if  you  can  help  it,  "the  consolations  which  are  in  Christ  Jesus," 
and  the  denunciations  of  Divine  wrath,  in  the  same  manner, 
and  with  the  same  tone  of  voice. 


Lect.  X.]  Sermons — Delivery.  223 

II.  But  ACTION  must  also  be  atteuded  to,  and  well  studied. 

1.  lu  the  first  place,  action  in  delivery  must  be  made  to  cor- 
respond with  the  voice.  To  see  a  man  gesticulating  with  violence, 
while  his  voice  is  squeaking  out  sentences,  is  no  pleasant  sight. 

2.  Action  must  be  made  to  correspond  with  the  sentiments  de- 
livered. K  a  preacher  should  point  with  his  finger  downwards 
from  the  pulpit,  while  he  was  speaking  of  the  glories  of  heaven, 
there  would  be  a  manifest  impropriety  in  his  action.  Should  he 
lay  his  hand  upon  his  heart,  while  he  was  describing  the  value 
of  intellectual  attainments,  the  action  would  be  equally  improper. 

3.  The  action  must  also  correspond  with  the  sacredness  of  the 
place  and  the  solemnities  of  divine  worship.  The  gospel  preacher 
is  not  an  actor  in  a  tragedy ;  he  is  not  called  to  show  how  accu- 
rately he  can  represent  a  character,  by  his  manner  and  voice. 
His  work  is  far  more  serious  and  noble.  His  imitations  of  per- 
sons mentioned  in  Scripture,  of  whom  he  has  occasion  to  speak, 
should  scarcely  ever  be  attempted.  No  theatrical  art  should  be 
seen  about  him.  His  action  shouid  be  artless,  easy,  and  digni- 
fied, and  appear  to  be  drawn  from  him  by  the  force  of  the  sen- 
timents which  his  mind  conceives  and  his  lips  utter. 

I  shall  not  enlarge  on  this  subject,  for  here  apply  all  the  rules 
of  good  speaking  which  nature  and  the  best  examples  suggest. 
Let  the  preacher  be  neither  a  play-actor,  nor  a  marble  statue,  nor 
,  an  awkward  clown :  let  him  be  sure  that  the  action  which  he 
uses  will  neither  be  so-  stiff  and  ungraceful,  nor  so  artfully  ele- 
gant, as  to  give  offense  to  persons  of  sense  and  taste. 

4.  For  the  gospel's  sake,  strive  to  be  a  good  speaker.  Do  not 
rely  so  much  upon  the  stores  of  your  classical  and  theological 
knowledge,  upon  your  metaphysical  acumen,  and  upon  the  ex- 
cellency of  your  composition,  as  to  conclude  that  you  may  safely 
neglect  to  cultivate  the  graces  of  a  good  dehvery.  There  is  more 
of  pride  in  a  sloven  than  he  is  willing  to  acknowledge. 

And  if  you  should  improve  your  gifts,  and  prove  to  be  an 
acceptable  and  impressive  public  speaker,  let  it  not  discourage 
you  to  hear  your  sermon  pronounced  by  some  to  be  mere  de- 
clamation, and  your  manner  too  theatrical.  Superiority  in  any 
gift  must  pay  this  tax  to  the  envious,  and  to  those  who  are 
defective  in  matters  of  judgment  and  taste. 

The  public,  if  you  speak  and  write  well,  "holding  forth  the 


224  Pastoral  Qualifications — Gifts.  [Lect.  X. 

Word  of  life,"  will  do  you  justice,  and  sliow  its  commendation 
of  your  delivery  by  a  respectful  attendance  on  your  ministry. 
"Wear  your  faculties  meekly,  covet  the  best  gifts,  and  move  on 
steadily  and  prayerfully  in  the  walks  of  duty. 

It  pertains  to  the  delivery  of  sermons  to  discuss  the  question, 
whether  it  be  better  to  deliver  sermons  by  readmg  from  the  notes 
which  contain  them,  or  to  speak  what  has  heen  written  and  com- 
mitted to  memory  f 

On  this  subject,  there  is  a  great  diversity  of  opinions  in  the 
churches.  Ministers  of  the  gospel  generally,  maintain  the  expe- 
diency of  reading  their  sermons  from  their  manuscripts,  for  the 
labor  of  committing  them  to  memory  is  very  irksome  to  most, 
whilst  a  few  meet  with  insuperable  difficulties  in  attempts  to 
speak  extempore.  But  the  sentiment  of  the  Christian  multitude, 
when  not  sunk  into  ritualism,  or  mad  with  metaphysical  schemes 
and  speculations,  is  favorable  to  the  practice  of  writing  sermons 
in  the  closet,  and  in  the  pulpit  delivering  them  from  inemory. 
Dr.  Campbell  has  decided  in  favor  of  reading  sermons.  Dr. 
Blair's  judgment  inclines  favorably  towards  the  old  practice  in 
the  Scotch  and  Netherland  churches. 

The  arguments  offered  in  support  of  the  reading  method  are  the 
following,  namely: 

(1.)  "That  good  readers  are  more  frequently  to  be  found  among 
those  who  enter  into  the  gospel  service  than  good  speakers."  But 
this  fact  is  denied.  If  by  good  speakers  we  are  to  understand 
great  orators — eloquent  and  impressive  speakers — the  fact,  stated 
in  the  argument  just  mentioned,  is  doubtless  true;  but  great  and 
distinguished  orators  are,  in  every  age,  very  few  in  number.  Let, 
then,  the  argument  turn  upon  ordinary  and  acceptable  speakers, 
and  that  fact  may  justly  be  controverted.  The  reverse  is  true. 
Good  reading  is  a  very  difficult  and  rare  accomplishment ;  espe- 
cially that  reading  which  is  required  in  the  happy  delivery  of 
sermons :  for  such  delivery  demands  that  the  reader  shall  exhibit 
all  the  attributes  of  a  good  speaker.  His  reading  must  be  such 
as  to  draw  every  eye  away  from  his  notes,  and  have  in  it  so  much 
real  eloquence  as  to  engross  every  mind  with  the  subject.  To 
effect  this,  the  reader  must  have  the  sentiments  to  be  delivered  all 
nearly  in  his  memory,  so  that  the  glance  of  his  eye  at  the  manu- 
script is  sufficient  to  enable  him  to  move  on,  attend  to  the  tones 


Lkct.  X]  Sermons — Delivery.  225 

of  his  voice,  and  maintain  the  necessary  ease  and  grace  in  his 
action.  But  will  those  in  general  who  read  sermons,  because  to 
commit  them  to  memory  is  irksome  to  them,  take  the  pains  thus 
to  accomplish  themselves  to  be  eloquent  readers?  No,  indeed: 
they  will  apply  to  their  notes,  as  a  relief  from  all  trouble ;  they 
will  read  in  the  ordinary  uninteresting  manner  of  readers  in 
general ;  and  unless  there  be  in  their  sentiments  much  to  employ 
thought,  and  in  their  voices  much  to  please  the  ear,  they  will  fall 
below  the  plain  and  honest  speaker. 

Certain  it  is,  the  preacher  who  neglects  writing  because  com- 
position is  hard  labor,  will  naturally  run  into  sameness  and  repe- 
tition, foolish  talking,  or  extravagance;  and  the  preacher  who 
neglects  to  cultivate  the  highest  style  of  reading,  depending 
upon  his  manuscript,  will  very  seldom  escape  dulness,  and  stand 
below  the  common  animated  speaker. 

(2.)  Another  argument  used  is,  that  reading  saves  time  and  labor. 
But  the  saving  of  time  can  hardly  be  admitted  into  calculation 
here,  as  in  the  one  case  as  well  as  in  the  other,  the  sermon  must 
be  composed  in  writing :  but  some  hard  labor  is  saved — that  of 
committing  sermons  to  memory ;  and  this  pressure  of  labor  is, 
after  all,  the  reason  why  so  many  preachers  readily  adopt  the 
practice  of  reading.  If  the  greater  hardship  were  connected  with 
reading,  we  should  hear  but  few  sermons  read.  Yet  it  is  most  true 
that  there  are  some  in  the  ministry  who,  through  weakness  of 
memory  and  through  defect  of  the  gift  of  utterance,  cannot  place 
sermons  in  their  memories,  nor  speak  well  extempore.  Such  are 
bound  to  make  all  use  of  their  manuscripts :  they  must  read,  or 
cease  to  preach  ;  they  have  no  choice  in  this  matter,  if  they  shall 
continue  in  the  service  of  Christ.  Necessity  binds  them  to  their 
notes:  they  are  not  influenced  in  their  course  by  the  consider- 
ation that  by  reading  they  will  save  labor,  but  by  the  fact  that 
they  cannot  depend  upon  memory  in  preaching, 

(3.)  A  third  argument  employed  in  favor  of  reading  manuscript 
sermons  is,  that  this  practice  secures  order  and  accuracy  of  ex- 
pression ;  excludes  loose  and  declamatory  sentiment,  and  preserves 
the  preacher  from  both  grammatical  and  doctrinal  errors. 

Perhaps  this  is  the  strongest  argument  which  the  friends  of 
reading  have  to  offer;  and  it  is  one  of  overwhelming  weight, 
when  men  undertake  to  preach,  not  from  written  composition, 
15 


226  Pastoral  Qualifications — Gifts.  [Lect.  X- 

but  from  the  invention,  and  associations  of  the  moment.  But 
if  tlie  sermon  be  written  and  committed  to  memory,  the  argu- 
ment is  an  arrow  which  will  not  stick,  and  which  falls  harmlessly 
to  the  ground:  for  he  who  writes  in  his  closet  what  is  trifling, 
irrelevant,  mere  declamation  and  bombast,  will  read  what  he  has 
written  ;  he  who  through  ignorance  falls  into  grammatical  and 
othei"  errors  in  his  study,  will  surely  retain  them  while  he  is 
preaching. 

Long  since,  in  these  lectures,  has  it  been  said  that  ignorance 
is  a  disqualification  for  the  pastoral  office.  But  while  we  require 
in  those  who  preach  the  Word,  minds  well  furnished  with  know- 
ledge, let  us  be  careful  that  we  do  not  "speak  unadvisedly  with 
our  lips,"  respecting  accuracy  and  elegance  of  expression  in 
sermons,  and  run  our  demands  on  preachers  into  absurdities. 
Let  us  remember  that  the  heathen  philosophers  complained'  that 
the  Christian  preachers  did  not  speak  elegantly ;  that  they  were 
wanting  in  the  refinements  of  taste,  and  defective  in  style  and 
in  logic.  It  was  easy,  when  they  had  heard  Paul,  to  call  him 
"a  babbler;"  and  it  is  easy  now,  for  unripe  scholars  to  denom- 
inate a  regular  train  of  argument  "mere  declamation." 

The  comparison  here' to  be  instituted  is,  between  a  discourse 
written  and  read,  and  a  discourse  written  and  spoken.  The  mere 
circumstance  of  reading  it  in  the  pulpit,  is  to  be  sure  an  evidence 
of  closet-study  through  the  week,  but  is  no  proof  of  either  gram- 
matical precision  or  force  of  argument. 

But  while  one  who  speaks  his  sermon,  either  from  memory  or 
present  associations,  shows  by  his  whole  train  of  thought  in 
speaking  that  he  understands  his  subject  and  his  grammar,  why 
should  a  few  inaccuracies  that  drop  from  the  lips  of  the  preacher 
disturb  the  mind  of  any  hearer,  and  become  the  subject  of  his 
severe  critical  remarks  ?  Has  the  like  fault  a  similar  treatment  at 
the  bar?  Has  it  the  appearance  of  such  a  serious  defect  in  the 
senate-house  or  in  Parliament?  "When  the  lawyer  is  speaking 
eloquently  and  argumentatively,  do  we  stop  to  count  his  errors  in 
grammar?  No.  Why  not  extend  the  same  generosity  to  the 
preacher?  Has  he  all  the  time  for  his  preparations,  that  one 
should  look  in  his  sermons  on  the  Sabbath  for  all  the  attributes 
of  deep  thought  and  elegant  composition  ?  It  is  a  mark  of  good 
sense,  when  the  mind  of  a  hearer  scorns  petty  criticisms,  and 


Lect.  X]  Sermons — Delivery.  227 

forms  its  judgment  from  the  manner  in  which  the  whole  subject 
is  discussed  by  a  preacher.  Certain  it  is,  the  pious  and  judicious 
in  worship  never  sit  as  critics  of  a  literary  club,  when  a  pastor 
uses  good  language,  and  speaks  to  the  purpose :  their  minds  are 
better  occupied. 

But  let  me  briefly  state  the  arguments  which  have  been  offered 
in  favor  of  preaching  loithout  reading  the  sermon : 

(1.)  This  mode  of  preaching,  it  has  been  said,  was  adopted  by 
the  apostles  and  Christian  fathers.  But  surely  no  argument  ought 
to  rest  on  what  the  apostles,  who  were  men  of  extraordinarj^  en- 
dowments, did,  in  this  respect.  The  Christian  fathers,  we  know, 
did  write  many  of  their  discourses,  and  delivered  them  from 
memory.  They  often  spoke  extempore.  Their  sermons  in  gen- 
eral were  not  rhetorical,  but  marked  by  simplicity  and  plainness 
of  speech ;  not  elaborated,  but  full  of  gospel  facts,  and  suited  to 
the  understandings  of  the  poor,  who  constituted  the  larger  portion 
of  their  audience,  and  who  were  to  be  fed  like  "babes,  with  the 
sincere  milk  of  the  Word." 

If  the  Reformers,  who  wrote  much,  preached  without  reading; 
if  they  did  not  satisfy  themselves  with  now  and  then  reading  a 
homily,  like  the  better-informed  priests  of  the  dark  ages,  it  was 
because  they  were  called  to  preach  oftentimes,  and  in  preaching, 
to  teach  the  simple  doctrines  of  the  gospel,  in  opposition  to  the 
corruptions  of  Popery.  They  adapted  their  mode  of  preaching  to 
the  circumstances  of  the  times ;  and  should  pastors  now  also  do 
the  same,  they  should  make  the  best  preparations  their  leisure 
hours  will  admit,  and  by  notes  or  without  them,  try  to  gain  the 
greater  attention  to  the  word  to  be  spoken. 

(2.)  But  it  is  further  said,  that  the  practice  of  committing  a 
sermon  and  speaking  it,  has  a  direct  tendency  to  strengthen  the 
power  of  the  preacher^s  memory,  and  therefore  should  be  pursued 
by  pastors :  for  it  is  an  ultimate  law  of  our  nature,  that  memory 
is  strengthened  by  its  own  exercise. 

This  fact  is  not  denied ;  but  then  it  is  to  be  observed,  that  when 
Sabbath  days  occur  in  such  quick  succession,  the  practice  of  com- 
mitting sermons  to  memory  is  attended  with  two  evils :  it  causes 
the  preacher  to  rely  too  much  upon  memory,  and  to  keep  his  in- 
vention and  judgment  too  much  in  a  state  of  abeyance.  Ilence  it 
is  seen,  that  if  at  any  time  the  preacher's  memory  fail  him  in  the 


228  Pastoral  Qualifications — Oifts.  [Lect.  X. 

pulpit,  he  is  obliged  to  stop  in  the  further  discussion  of  his  subject, 
or  awkwardly  to  draw  his  notes  out  of  his  pocket.  The  other 
evil  resulting  from  the  practice  of  committing  sermons  in  quick 
succession  is  this :  that  function  of  the  memory  called  retention  is 
impaired,  though  its  power  of  susceptibility  or  readiness  in  collect- 
ing facts  may  be  improved. 

(3.)  Again,  it  is  said  that  preaching'without  reading,  but  by  com- 
mitting to  memory,  is  calculated  to  make  a  preacher  familiar  with 
the  Scriptures.  All  the  passages  contained  in  sermons  must  in 
such  case  be  deposited  in  the  memory.  Hence,  the  choicest  por- 
tions of  the  Divine  Word  will  in  process  of  a  few  years  be  so  fully 
acquired  as  to  be  ready  for  use,  either  when  the  pastor  is  writing, 
or  when  he  is  called  to  speak  extempore. 

This  is  an  argument  of  great  weight.  All  things  considered, 
perhaps  it  is  the  strongest  that  can  be  offered  in  favor  of  speaking 
written  sermons  from  memory. 

(4.)  But  it  is  also  argued,  that  preaching  without  reading  has  the 
general  sentiment  in  its  favor.  This  fact,  however,  is  controverted. 
It  may  be  safely  affirmed,  that  a  certain  class  in  society  are  not 
friendly  to  reading  sermons,  unless  the  reader  be  so  accomplished 
in  his  work  as  to  exhibit  all  the  attributes  of  an  energetic  speaker. 
Then  they  may  tolerate  it,  rather  than  part  with  the  ministrations 
of  the  Word.  But  the  more  intellectual  and  literary  class  in 
society,  in  order  to  secure  premeditated  matter  expressed  in  good 
style,  show  a  preference  for  the  practice  of  reading  sermons.  In- 
deed, in  some  parts  of  the  Church,  there  are  those  who  foolishly 
conclude  that  the  absence  of  notes  in  the  pulpit  is  the  absence  of 
good  sense  and  chaste  style  from  a  sermon.  So  far  will  prejudice 
sway  "  the  little  minds  of  little  men." 

In  the  established  Church,  reading  sermons  was  the  fixed,  uni- 
versal practice.  Most  of  the  Dissenters,  too,  adopted  this  mode. 
Eeligion  declined,  and  formality  and  immorality  abounded,  when 
the  Methodists  arose,  conducted  by  the  Wesleys,  Whitfield,  Mor- 
gan, and  others,  and  produced  that  happy  change  in  the  state  of 
the  churches,  the  effects  of  which  are  still  seen  and  felt.  Now, 
the  Methodist  ministers,  both  Arminian  and  Calvinistic,  preached 
without  reading.  Their  sermons  were  not  refined  productions, 
but  edifying,  warm-hearted,  animated  and  pungent  discourses, 
which  awakened  deep  attention,  interested  the  common  mind, 


Lect.  X.]  Sermons — Delivery.  229 

and  spoke  powerfully  to  the  understandings,  consciences,  and 
hearts  of  their  hearers.  Hence,  under  the  Divine  blessing,  their 
efforts  were  remarkably  successful :  though  persecuted,  their  con- 
verts increased  and  multiplied  into  an  host.  But  ministers  and 
churches,  especially  when  religion  declines,  choose  to  have  ser- 
mons read;  but  this  practice,  in  process  of  time,  will  augment  any 
denomination  among  whom  good  sermons  are  spoken,  notwith- 
standing those  who  speak  them  shall  be  called  "  ranting,  fanatical 
preachers,  Methodistical  and  extravagant." 

Impressed  with  this  fact,  which  has  been  and  is  now  disclosed  in 
the  history  of  the  religious  denominations,  a  Unitarian  divine  of 
Cambridge,  Dr.  Ware,  has  strongly  recommended  the  practice  of 
speaking  a  sermon  without  reading  it,  in  order  that  the  sentiments 
of  his  sect  may  be  more  extensively  spread,  and  be  better  received 
among  the  common  people  of  this  country.  But  if  Socinian  and 
Universalist  preachers  are  wise  in  adopting  this  popular  mode  of 
preaching  error  and  heresy,  it  is  to  be  hoped  that  the  faithful  ser- 
vants of  Jesus  Christ  will  employ  the  best  means  and  measures  for 
the  dissemination  and  defense  of  the  truth.  When  men  engage  in 
the  gospel  service,  do  they  not  consecrate  their  memory,  as  well  as 
every  other  power,  to  the  service  of  Christ  ? 

(5.)  Another  argument  in  favor  of  preaching  without  reading 
sermons,  is,  that  it  corresponds  better  with  those  parts  of  pastoral 
duty  which  relate  to  the  administration  of  reproof,  admonition,  and 
affectionate  expostulation,  and  enables  the  preacher  to  inspect  the 
congregation  in  worship.  Reproofs  in  writing,  or  when  read,  lose 
half  their  force.  Masters  and  parents  understand  the  art  of  re- 
buking better  than  to  commit  their  rebukes  to  writing,  and  read 
them  to  their  servants  and  children.  The  eye  conveys  reproof 
with  much  pointedness  of  either  compassion  or  severity ;  and  the 
eye  should  examine  the  persons  admonished,  and  be  an  instrument 
in  regulating  the  judgment  and  the  discourse. 

Further :  The  preacher  who  delivers  his  sermons  without  reading 
them,  commands  a  view  of  all  those  to  whom  he  dispenses  the  Word, 
and  derives  from  this  circumstance  many  advantages  which  are 
lost  to  the  mere  reader.  Oft  have  I  ascertained,  by  looking  at  the 
countenances  of  those  to  whom  I  preached,  that  some  were  seri- 
ously impressed,  and  others  under  concern  of  mind  about  their 
future  state,  before  they  were  willing  faintly  to  acknowledge  the 
fact  to  themselves. 


230  Pastoral  Qualifications — Gifts.  [Lect.  X. 

(6.)  To  preacli  without  reading  enables  tlie  preacher  to  introduce 
(as  he  can  in  prayer,  without  written  forms)  many  useful  and  per- 
tinent thoughts  which  occur  while  he  is  speaking ;  at  the  same 
time  that  it  serves  to  improve  his  talent  for  extemporizing,  and 
to  qualify  him  to  preach  to  edification  when  his  written  prepara- 
tions are  not  to  be  had. 

Considering  the  many  interruptions  to  study  in  the  life  of  the 
Evangelical  Pastor,  the  frequent  calls  made  upon  him  for  preach- 
ing, it  is  certainly  his  bounden  duty  to  cultivate  his  talent  for 
communicating  religious  instruction  "in  season  and  out  of  season." 
Now,  it  is  obvious  that  in  committing  words  arranged  in  sentences 
to  memory,  he  is  pursuing  the  direct  method  to  furnish  himself 
with  phraseology,  when  he  is  called  to  speak  extempore.  How 
much  of  an  eloquent  orator's  speech,  whether  at  the  bar,  in  the 
senate,  or  in  the  pulpit,  as  it  respects  both  ideas  and  words,  is 
furnished  by  his  memory  presenting  what  he  had  before  thought 
and  said,  in  the  very  words  in  which  he  had  before  clothed  his 
thoughts  and  sayings,  has  perhaps  never  been  accurately  determined 
by  himself.  Doubtless  a  large  proportion  of  every  off-hand  speech 
is  made  up  of  old  ideas  and  old  phraseology,  with  some  modifica- 
tion and  various  arrangement. 

I  have  now  stated  the  arguments  by  which  the  friends  of  reading 
sermons,  and  the  enemies  of  that  practice,  which  is  now  almost 
universal,  support  their  respective  opinions.  My  own  judgment 
in  this  matter  may  be  collected  from  the  following  remarks  : 

i.  Those  who  are  preparing  for  the  gospel  ministry,  should  be 
educated  for  both  reading  and  speaking  sermons  well.  A  good 
reader  is  often  a  poor  speaker ;  and  one  who  can  speak  forcibly 
sometimes  reads  ill.  Hence  arises  the  relative  importance  of  culti- 
vating both  the  arts  of  reading  and  of  speaking  well  in  a  public 
assembly.  A  good  reader,  let  me  observe,  will  require  more  train- 
ing than  need  be  bestowed  on  one  of  a  good  voice  and  respectable 
mental  power,  to  make  him  an  impressive  speaker.  Hence,  among 
the  great  number  in  the  churches  who  restrict  themselves  closely 
to  their  manuscripts,  few  read  well.  Doubtless  they  might  do 
better ;  but  content  themselves  with  their  written  work,  pass  the 
eye  over  it  on  the  morning  of  the  Sabbath,  and  are  never  able  to 
exhibit  in  their  reading  any  thing  of  the  grace  and  force  of  the 
speaker. 


Lect.  X.]  Practical  Reflections.  231 

ii.  The  natural  endowments  and  gifts  of  men  are  various;  so 
much  so,  that  there  are  those  who  can  deliver  sermons  better  bj 
reading  than  by  speaking  thqm ;  and  there  are  those  who  never 
can  read  with  that  fluency,  modulation,  and  propriety  which  is 
necessary  to  excite  in  hearers  a  deep  interest  in  a  subject.  They 
must  be  untrammelled  by  notes,  and  then  they  speak  well.  In  the 
view  of  these  facts,  shall  one  way  of  delivery  be  prescribed  to  all 
who  preach?  No,  indeed:  let  those  who  read  well  never  injure 
their  sermons  by  attempting  free  oratory,  for  which  they  are 
utterly  disqualified.  Let  those  who  can  commit  their  compositions 
and  speak  them  with  grace  and  dignity,  avoid  through  indolence 
every  awkwardness  to  which  reading  will  subject  them, 

iii.  What  then  must  be  the  conclusion  of  the  matter,  so  far  as 
students  of  theology  are  concerned  ?  It  is  obviously  this :  I.  They 
should  aim,  in  the  course  of  their  education,  both  to  read  and 
speak  sermons  well.  The  best  speaker  may,  through  age  and  the 
loss  of  memory,  or  the  want  of  time  to  commit  his  sermon, 
find  it  necessary  to  fall  back  upon  his  notes,  and  read  them: 
then  the  art  of  reading  becomes  a  valuable  acquisition.  So  the 
best  reader  may  be  placed  in  circumstances  which  require  him  to 
speak  without  notes :  how  useful,  then,  will  be  his  speaking  talent. 
He  will  not  be  silent,  but  do  the  best  he  can ;  for  he  is  not  a  bound 
slave  to  his  manuscript.  Let,  then,  both  the  gift  of  reading  and 
the  accomplishment  of  speaking  well  be  cultivated  in  a  theologi- 
cal school,  II,  Every  theological  student  should  seriously  exam- 
ine into  his  natural  and  acquired  gifts,  and  try  to  ascertain  whether 
those  gifts  fit  him  to  be  a  better  reader  of  sermons  than  a  speaker, 
or  vice  versd.  Some,  through  indolence,  will  give  the  preference 
to  reading,  though  they  read  ill.  Others,  from  love  of  praise,  will 
play  the  orator,  when  they  should  adhere  to  their  manuscripts. 
That  mode  of  delivery  should  be  adopted  by  the  preacher  which 
corresponds  best  with  his  gifts ;  and  thus  he  should  pursue. 

In  closing,  I  add  the  following 

Practical  Peflections. 

What  I  have  said  respecting  the  composition  and  the  delivery  of 

sermons,  is  entitled  to  your  serious  consideration.    You  live  in  a 

country  where,  and  in  an  age  when,  letters  are  cultivated  to  such 

a  degree  by  means  of  primary  schools,  as  to  imbue  the  minds  of 


232  Pastoral  Qualifications — Gifts.  [Lect.  X 

the  populace  with  a  taste  for  literature,  and  to  create  public  speak- 
ers in  all  the  departments  of  life.  Our  free  institutions  encourage 
the  poorest  in  the  pursuit  of  knowledge,  urge  the  young  to  aim  at 
distinction  in  letters  and  in  elocution.  Hence,  from  the  schools 
of  agriculture  and  trade,  as  well  as  from  the  halls  of  science,  pro- 
ceed numerous  public  speakers.  They  start  up  on  every  side,* 
and  display  no  small  share  of  intellectual  and  oratorical  power. 

Now,  in  the  midst  of  such  a  people,  shall  the  preacher  neglect  his 
gift  of  preaching  ?  Shall  he  in  the  best  of  all  causes  exhibit  infe- 
rior capacity  and  little  persuasive  influence  over  others  ?  Shall  he 
write  carelessly,  and  speak  ineffectively  ?  This  he  cannot  do  but 
by  disregarding  the  injunctions  of  Paul,  and  the  obligations  of 
religion.  Ministers  particularly  are  soldiers  engaged  in  the  war 
of  which  the  Saviour  said,  "  I  am  not  come  to  send  peace  on  earth, 
but  a  sword ;"  a  war  of  truth  against  damnable  heresies ;  a  war 
of  righteousness  against  unrighteousness ;  of  Christ  against  the 
kingdom  and  the  power  of  darkness.  This  momentous  conflict, 
which  involves  the  best  interests  of  precious  souls,  and  the  enjoy- 
ment or  the  loss  of  the  favor  of  God,  which  is  emphatically  "  life," 
surely  demands  the  exertion  of  your  best  powers,  and  the  improve- 
ment of  your  best  gifts.  These  are  your  weapons  as  soldiers.  Let 
them  be  polished  and  bright ;  and  be  skilful  in  the  use  of  them, 
that  you  may  be  more  successful  in  battle.  Try  to  compose  ser- 
mons and  to  speak  them  so  well,  that  your  ministry  shall  be  at- 
tractive, and  your  work  approved.  Never  tire  in  the  work  of 
preparation  for  the  pulpit.  Guard  against  the  thirst  of  acquiring 
worldly  property ;  for  under  the  influence  of  this  passion,  your 
mind  will  surely  turn  away  from  those  applications  to  study,  and 
oblige  you  to  preach  slovenly,  and  to  be  stationary,  if  not  to  retro- 
grade, in  your  mental  power  for  the  gospel  service.  Intent  upon 
laying  up  mere  treasure  on  earth,  upon  possessing  a  farm  or 
shares  in  banks,  stocks,  etc.,  many  ministers  in  this  day  are  indo- 
lent pastors,  and  conclude  that  any  kind  of  preaching  on  the  Sab- 
bath will  satisfy  the  demands  of  an  indulgent  congregation. 

But  let  it  be  your  study  to  "be  able  ministers  of  the  New  Testa- 


*  The  movements  of  political  and  religious  benevolent  societies  constantly  throw 
out  many  of  various  sex,  who  occupy  the  public  attention  by  speeches  on  various 
topics.  It  is  indeed  with  us  an  age  of  public  talking,  with  the  exhibition  of  every 
grade  of  talent 


Lkct.  X]  Practical  Reflections.  233 

ment,  faithful  stewards  of  the  mysteries  of  God."    "G-ivc  thyself 
wholly  to  these  things."     Be  willing  to  make  every  sacrifice  of 
choice,  of  worldly  enjoyment,  to  be  "  mighty  in  the  Scriptures,"  wise 
in  counsel,  powerful  in  preaching,  and  successful  in  your  ministry. 
Here,  however,  your   efforts   at  improvement   in  writing  and 
speaking  well  may  be  arrested,  by  hearing  it  said,  from  the  lips  of 
some  who  claim  to  be  eminently  pious,  "Away  with  your  college 
rules  and  directions ;  let  us  haVe  no  oratory  in  the  pulpit.     Plain- 
ness of  speech  and  gravity  should  characterize  the  pastor,  not  elo- 
quence."   Of  the  eloquent  preacher  they  are  disposed  to  say,  "  He 
does  not  preach  by  the  Spirit ;  he  is  too  learned,  too  theatrical,  all 
declamation,"  etc.    Such  persons  little  understand  what  eloquence 
is ;  and  they  would  have  condemned  the  apostle  Paul  (had  they 
not  known  him  to  be  an  apostle)  when,  on  many  occasions,  he 
preached  most  eloquently  and  forcibly.      There  is  no  hostility  be- 
tween science  and  religion,  between  eloquence  and  the  spirit  of 
Christianity.      The  highest  intellectual  attainments,  the  noblest 
powers  of  oratory,  are  in  their  choicest  place  when  they  serve  the 
cause  of  truth,  and  operate  to  turn  the  wicked  from  the  error  of 
their  ways. 


LECTURE    XI. 


PAET  II. 


DUTIES  OF  THE   PASTORAL   OFFICE. 
THE    DUTY    OP    PEAYER. 

The  qualifications  required  for  tlie  office  of  tlie  Evangelical 
Pastor,  have  a  direct  relation  to  tlie  duties  wliicli  tliat  office  imposes 
on  him.  Office,  strictly  speaking,  consists  of  duties  to  be  per- 
formed by  him  who  holds  it ;  and  in  proportion  to  the  high  char 
acter  of  the  office,  in  its  relations  and  ends,  is  always  the  weight 
of  the  obligations  to  execute  it  well.  The  pastoral  office  is  the 
highest  wherewith  a  human  being  can  be  invested  in  this  world  ; 
hence  its  duties  have  a  corresponding  elevated  character.  Hence 
the  apostle  Paul  said,  "  I  speak  unto  you  Gentiles,  inasmuch  as  I 
am  the  apostle  of  the  Gentiles:  I  magnify  mine  office."  "For  ne- 
cessity is  laid  upon  me ;  yea,  woe  is  unto  me,  if  I  preach  not  the 
gospel."     (1  Cor.  ix.  16.) 

I  shall  commence  this  second  part  of  Pastoral  Theology  with  the 
consideration  of  that  particular  course  of  pubhc  action  in  which 
the  gifts  of  a  pastor  are  to  be  displayed  ;  or  in  other  words,  with 
an  enumeration  of  the  various  solemn  duties  which  the  laws  of  Christ 
and  his  own  ordination  vows  render  incumbent  on  him  :  for  here 
duty  is  every  thing,  and  gifts  are  valuable  only  as  they  serve  to 
qualify  a  minister  of  the  "Word  better  for  the  discharge  of  his  im- 
portant trust. 

Had  the  Saviour  instituted  the  gospel  ministry  merely  for  the 
purpose  of  advertising  his  laws,  and  of  publishing  certain  facts  in 
which  men  as  sinners  have  a  deep  interest,  that  ministry,  it  will  be 


Lf.ct.  XL]  Preliminaries.  235 

perceived,  will  be  fulfilled  by  a  faithful  preaching  of  his  Word ; 
even  as  a  public  crier  or  herald  of  a  city  discharges  his  duty  to  the 
magistracy,  by  duly  proclaiming  in  the  streets  the  laws  which  they 
have  enacted.  But  the  Saviour  came  to  save  sinners,  and  to 
gather  a  people  unto  himself,  to  show  forth  his  praise ;  he  came  to 
destroy  the  works  of  darkness,  to  form  a  kingdom  made  up  of 
those  of  every  nation  who  submit  to  his  sceptre,  to  organize  a 
society  united  to  him  by  special  ties,  and  governed  by  special  laws. 
This  society  is  the  Christian  Church ;  a  Church  which,  from  its 
unity  and  social  constitution,  is  exhibited  in  Scripture  under  the 
expressive  images  of  an  organized  living  body — "a  flock" — '"an 
household" — "a  city" — "a  kingdom" — "a  temple." 

Now,  if  it  be  in  the  Churchy  as  well  as  in  the  world,  of  importance 
to  sinners  that  the  gospel  ministry  are  to  be  employed  in  active 
service,  then  it  is  obvious  that  ministers  must  be  more  than  her- 
alds and  preachers;  they  must  be  also  pastors — bishops — stew- 
ards— watchmen  over  souls — rulers,  who  hold  "  the  keys  of  the 
kingdom  of  heaven."  Such  the  Saviour  constituted  them.  "  He 
gave  pastors  and  teachers."  (Ephes.  iv.  11.)  He  charged  Peter  "  to 
feed  his  sheep  and  his  lambs ;"  and  lest  it  might  be  thought  that 
Peter  alone  was  invested  with  a  pastoral  office,  he  directed,  by  his 
Spirit,  Peter  himself  to  say  to  his  fellow-presbyters,  "Feed  the 
flock  of  God  which  is  among  you,  taking  the  oversight  thereof, 
not  by  constraint,  but  willingly ;"  and  he  led  Paul  to  ascribe  the 
same  official  character  to  ministers:  "Take  heed  therefore  unto 
yourselves,  and  to  all  the  flock  over  the  which  the  Holy  Ghost 
hath  made  you  overseers,  to  feed  (as  pastors)  the  Church  of  God, 
which  he  hath  purchased  with  his  own  blood."     (Acts  xx.  23.) 

The  pastoral  office  is  inseparably  connected  with  the  gospel  ministry. 
Ministers  may  have  no  special  charge ;  but  they  are  officially  pre- 
pared to  exercise  pastoral  functions,  whenever  circumstances  re- 
quire it.  As  evangelists  and  as  missionaries,  they  may  be  set  apart 
to  do  gospel  service  where  no  organized  church  exists ;  but  they 
carry  with  them  power  to  watch  over,  feed  and  nourish  all  the  con- 
verts the  Word  can  make ;  or  in  other  words,  to  exercise  imme- 
diately pastoral  care  over  all  who  shall  believe  under  their  min- 
istry. 

In  what  particular  manner,  whether  by  a  fixed  settlement  among 
a  people  and  in  one  congregation,  or  by  itineracy  among  religious 


236  Pastoral  Duties.  [Lect.  XI. 

societies  distributed  in  towns  or  districts,  ministers  shall  dis- 
charge the  pastoral  office,  is  a  matter  which  need  not  here  claim 
our  special  attention.  Pastoral  care  may  be  exercised  by  minis- 
ters, whether  they  are  itinerant  or  settled  pastors.  As  care  implies 
inspection,  such  inspection  can  be  better  made  and  maintained  by 
assigning  to  one  minister  the  charge  of  one  religious  society,  and 
rendering  his  relations  to  such  society  as  intimate  and  fixed  as 
circumstances  will  permit. 

Ministers  of  the  gospel  regularly  called  and  ordained,  are  then, 
by  a  divine  constitution  '^pastors^^^  as  well  as  teachers.  They  are 
here  "  shepherds,"  subordinate  to  the  "  Chief  Shepherd  and  Bishop 
of  souls,"  and  as  such,  various  arduous  duties  devolve  on  them ; 
duties  which  have  an  awful  responsibility  attached  to  them. 

Let  me  enumerate  the  principal  pastoral  duties  in  this  place,  for 
the  purpose  of  bringing  each  one  under  particular  consideration. 

All  pastoral  duties  may  be  comprehended  under  the  name  of 
Pastoral  Instruction;  for  a  pastor  is  called  to  instruct,  both  by 
teaching  and  by  example. 

The  particular  duties  to  be  performed  by  the  pastor,  in  teaching, 
are  these,  namely : 

I.  Offering  up  Prayer  in  Social  Worship. 

II.  Preaching  the  Word  of  God. 

III.  Administering  the  Holy  Sacraments. 

IV.  Catechising  the  Young  of  his  Flock. 

V.  Visiting  the  Families,  especially  the  Sick. 

VI.  Governing  the  Flock — exercising  Discipline. 

VII.  Cooperating  with  the  Ministry  in  extending  the 
Church,  and  in  exercising  care  over  all  the  Churches. 

From  this  enumeration  of  duties  it  will  be  perceived  that  the 
pastor  has  much  to  do,  and  may  well  exclaim,  *'  Who  is  sufficient 
for  these  things .?"  Blessed  be  God !  the  promise  of  a  crown  of  life 
hereafter  is  attached,  not  to  perfectness  of  work,  nor  to  success, 
but  to  "faithfulness."  Kev.  ii.  10:  ^' Be  thou  faithful  unto  death, 
and  I  will  give  thee  a  crown  of  lifeP     The  first  duty  is — 

I.  Offering  up  Prayer  in  Social  Worship. 

Of  pastoral  prayer,  as  it  is  a  gift,  I  have  spoken  in  Lectures  IV. 
and  V. ;    but  pastoral  prayer,  as  well  as  preaching,  sustains  an- 


Lkct.  XL]  Prayer.  237 

other  character.     It  is  an  important  duty  of  the  sacred  ministry ; 
and  in  this  light  I  shall  now  consider  it. 

The  apostles,  in  actual  service  after  the  day  of  Pentecost,  were 
bound  by  their  office  "  to  give  themselves  to  grayer,"  as  well  as  to 
"  the  ministry  of  the  Word."  These  words  express  clearly  the  fact, 
that  while  pastors  are  to  pray  in  their  closets  and  in  their  families, 
like  all  other  Christians  who  walk  along  the  heavenly  road,  and 
"follow  on  to  know  the  Lord,"  they  are  to  be  engaged  in  prayer, 
while  leading  in  the  worship  of  Christian  assemblies,  as  their  frequent 
and  set  business,  and  to  be  employed  in  the  same  duty,  in  visiting 
families  under  their  care,  especially  when  they  attend  on  the  sick, 
the  afflicted,  and  troubled  in  mind. 

For  the  performance  of  this  duty,  as  well  as  that  of  preach- 
ing the  Word,  the  pastor,  as  I  have  before  said,  should  "covet  the 
best  gifts,"  and  seek  to  do  his  work  with  a  praying  heart,  and  in 
an  edifying  manner.  The  preparations,  on  his  part,  for  this  par- 
ticular service,  have  been  adverted  to  in  the  fifth  Lecture.  It  re- 
mains here  to  remind  you,  that  it  will  be  highly  advantageous  to 
the  young  pastor,  to  store  his  memory  with  those  passages  of 
Scripture  which  are  petitions  to  God  by  the  pious  of  former  times, 
and  which  may  be  easily  converted  into  supplication  now :  for 
religion  in  every  age  is  the  same  in  its  nature,  and  "  the  just," 
from  Abel  down,  have  lived  by  faith  and  prayed  "in  the  Holy 
Ghost ;"  also  to  write  down  and  commit  to  memory  those  peti- 
tions which  constitute  the  substance  of  prayer,  and  apply  to  the 
circumstances  of  particular  Christian  congregations,  and  to  the 
state  of  the  Church  at  large ;  and  especially,  in  public  pastoral 
prayer,  to  remember  that  believers  in  Christ  are  "all  mem- 
bers of  one  body,"  and  that  it  is  the  duty  of  ministers  to  recognize 
this  fact,  and  to  pray,  not  only  for  a  particular  church,  but^ 

1.  For  "  all  the  saints  that  are  in  the  earths  Ephes.  vi.  18  :  "  Pray- 
ing always  with  all  prayer  and  supplication  in  the  Spirit,  and  watch- 
ing thereunto  with  all  perseverance  and  supplication  ybr  a/?  sa/n^s." 

Is  it  asked  why  pastors  should  pray  in  a  particular  manner, 
and  with  great  engagedness  of  spirit,  for  all  the  saints  ?  I  reply, 
that  this  duty  results — 

(1.)  From  the  near  relation  which  Christians  sustain  to  one  an- 
other; a  relation  more  intimate,  honorable,  and  lasting,  than  that 
which  children  sustain  to  their  parents. 


238  Pastoral  Duties.  [Lect.  XL 

Children  and  other  eartUy  kindred  are  bound  to  us  by  blood 
and  natural  affection ;  but  deatb  soon  severs  this  feeble  tie.  Saints 
are  united  by  one  Holy  Spirit  together  in  one  Lord.  The  chord 
which  connects  them  is  a  heavenly  and  everlasting  one,  and  their 
transition  from  this  life  to  a  future  one  will  serve  to  bind  them 
still  closer.  In  heaven,  shall  be  fully  exhibited  that  glorious  union 
of  the  saints  to  one  another,  and  of  all  to  himself,  for  which  the 
Saviour  prayed  and  died :  "  I  in  them,  and  thou  in  me,  that  they 
may  be  one,  even  as  we  are  one ;  that  they  may  be  made  perfect 
in  one."     (John  xvii.  22,  23.) 

Here  let  me  observe,  that  in  relation  to  the  22d  verse,  just 
quoted,  Socinus  (Cont.  Wick.,  c.  5)  attempts  to  convert  its  words 
into  an  argument  against  the  divinity  of  our  Lord  Jesus  Christ. 
He  says,  "  Christ  is  not  of  tbe  same  essence  with  the  Father;  but 
has  with  bim  only  a  unity  of  will,  such  a  unity  as  his  redeemed 
ones  have  with  him :  for  they  are  one  in  Christ,  not  by  a  unity  of 
essence,  but  a  oneness  of  will.  Our  proposition  is  evidently  true," 
he  adds,  "  because  Jesus  here  likens  the  oneness  of  believers  with 
himself,  to  his  oneness  with  the  Father." 

To  set  aside  this  erroneous  comment,  it  is  sufficient  to  ask :  Does 
our  Lord  here  say  that  he  has  no  other  oneness  with  the  Father 
than  that  of  which  his  union  with  his  people  exhibits  a  likeness? 
Not  at  all :  yet,  it  is  upon  this  false  assumption  that  the  whole 
argument  of  the  Socinian  chief  rests.  Besides,  the  words  of  the 
Saviour  express  only  a  similitude  of  oneness  in  a  certain  respect, 
not  an  equal  oneness  in  all  respects ;  just  as  his  words  do  in  Matt. 
V.  48 :  "Be  ye  therefore  perfect,  even  as  your  Father  which  is  in 
heaven  is  perfect." 

But,  nevertheless,  the  union  of  believers  to  Christ  is  most  inti- 
mate. There  is  a  mysterious  glory  in  it.  The  connecting  tie  is 
that  Holy  Spirit  whose  work  is  perfect;  and  in  heaven,  where 
"  the  Lamb's  wife,"  having  made  herself  ready,  shall  appear 
"  without  spot  or  wrinkle,"  that  union  shall  be  manifested  in  all 
its  extent  and  perfection.  But  let  me  hasten  to  say,  that,  standing 
here  thus  united  to  Christ  and  to  "all  the  saints,"  our  prayers 
must  correspond  with  that  high  relation.  As  being  "partakers  of 
the  same  divine  nature,"  as  children  by  regeneration  and  adoption 
of  one  heavenly  Father,  as  members  of  the  same  body,  as  soldiers 
engaged  under  one  chief  in  the  same  conflict,  as  travellers  on  the 


Lbct.  XL]  Prayer.  23^ 

same  highway,  and  as  fellow-heirs  of  an  eternal  inheritance  in 
glory,  the  saints  should  occupy  a  particular  place  in  our  supplica- 
tions. With  what  weight  did  their  spiritual  prosperity  press  upon 
the  hearts  of  the  apostles  !  "  I  have,"  said  John,  "  no  greater  joy 
than  that  my  children  walk  in  the  truth."  "  I  live,"  said  Paul, 
"if  ye  stand  fast  in  the  Lord."  So  now  we  must  habitually  say 
at  the  throne  of  grace,  "Let  there  be  dew  upon  Israel;"  "Feed 
thine  inheritance,  and  lift  them  up  forever;"  "Help,  Lord!  for 
the  godly  man  ceaseth;"  "  Let  grace  abound  to  all  Avho  love  our 
Lord  Jesus  Christ  in  sincerity;"  "For  my  brethren  and  com- 
panions' sake,  we  must  say,  Peace  be  within  thee :  because  of  the 
house  of  the  Lord  our  God,  I  will  seek  thy  good." 

(2.)  The  duty  of  praying  for  "all  saints"  also  results  from  the 
fact,  that  they  are  "  the  excellent  of  the  earth  " — "  a  chosen  generation  " 
— "a  holy  nation."  Their  moral  worth  is  vastly  greater  than  that 
of  multitudes  of  ungodly  men,  formed  into  either  civil  or  literary 
societies.  They  constitute  "  the  house  of  the  Lord  " — "  the  habita- 
tion of  God,  through  the  Holy  Spirit" — "a  building  fitly  framed 
together,  and  growing  up  into  an  holy  temple  in  the  Lord" — "a 
body,  joined  together,  and  compacted  by  that  which  every  joint 
supplieth,  and  in  which  there  is  to  be  an  effectual  working,  in  the 
measure  of  every  part,  to  the  increase  of  the  whole."  (Ephes.  ii. 
21 ;  iv.  16.) 

But  will  not  God  surely  bring  his  saints  to  the  enjoyment  of 
everlasting  glory?  and  if  he  will  preserve  them  unto  his  heavenly 
kingdom,  do  they  not  stand  in  less  need  of  our  prayers  than  those 
who  are  still  afar  off?  Jehovah,  it  is  true,  who  hath  effectually 
called,  will  glorify  his  saints.  But,  be  it  observed,  that  there  is 
an  established  order  in  accomplishing  this  work,  and  that  order 
requires  the  intervention  of  the  prayers  of  the  Church.  If,  there- 
fore, we  desire  that  our  fellow-travellers  on  the  heavenly  road 
shall  be  supported  and  guided  all  their  journey  through,  we  must 
pray  especially  for  them.  "I,  the  Lord,  have  spoken  it,  and  I 
will  do  it."  Is  it  then  unnecessary  to  pray  ?  No,  indeed ;  for  it 
is  immediately  added,  "Thus  saith  the  Lord,  Yet  for  all  these 
things  I  will  be  inquired  of  by  the  house  of  Israel,  to  do  it  for 
them." 

In  praying  for  all  the  saints,  the  pastor  will  remember,  of  course, 
that   portion  of  them  which  is  committed  to  his   pastoral  care, 


240  Pastoral  Duties.  [Leot.  XI. 

and  will  supplicate  with  a  special  reference  to  tlie  states  of  those 
of  this  number  who  are  involved  in  trouble  of  mind,  laboring 
under  the  pressure  of  affliction,  exposed  to  any  threatening  evil, 
or  giving  any  evidence  of  backsliding,  though  such  may  not  be 
present  in  the  worshipping  assembly. 

Prayer  for  those  who  decline  in  religion  is  always  better 
received  than  reproof,  and  may  be  happily  used  for  their  recov- 
ery when  reproof  would  be  an  imprudent  measure.  But  let  no 
pastor  discover  his  displeasure  at  particular  persons  by  his  public 
prayers.  Those  who  do  this,  degrade  the  sacred  office:  "they 
knoAV  not  what  manner  of  spirit  they  are  of"  Compassion  and 
benevolence  towards  others  must  leaven  our  hearts  in  prayer; 
otherwise  we  cannot  say,  as  our  Lord  hath  taught  us,  "Forgive  us 
our  trespasses,  as  we  forgive  those  who  trespass  against  us." 

There  may  be  occasions  on  which  a  minister  of  the  Word  is 
unjustly  treated  by  persons  under  his  pastoral  care,  and  it  may 
be  his  duty  to  complain  of  such  at  the  throne  of  grace.  In  those 
cases,  let  his  complaints  be  made  in  secret  prayer,  and  his  sup- 
plications be  offered  up  at  the  same  time  for  the  conversion  of  all 
who  despitefally  use  him  and  persecute  him. 

2.  Another  prominent  subject  of  petition  in  public  prayer 
by  the  pastor  is,  the  conversion  of  sinners.  For  this  end  the 
ministry  was  instituted ;  for  this  end  the  gospel  is  to  be  preached. 
The  conversion  of  sinners  is  necessary  to  the  perpetuation  of  the 
Church:  hence  our  Lord  directed  his  disciples  to  pray,  "thy 
kingdom  come,"  and  to  be  solicitous  that  more  laborers  should  be 
sent  into  the  harvest-field.  Especially  should  pastors  pray  that 
sinners  should  be  turned  from  their  evil  ways  to  God :  for  this  is 
the  Divine  command,  "  Ye  that  make  mention  of  the  Lord,  keep 
not  silence,  and  give  him  no  rest  until  he  make  Jerusalem  a  name 
and  a  praise  in  the  earth." 

Supplication  of  this  kind,  is  but  asking  a  blessing  upon  a 
pastor's  own  labors  in  the  field.  How  then  can  he  forbear  to 
entreat  that  the  Word  may  be  accompanied  with  Divine  power, 
and  that  new  accessions  may  be  made  to  the  sacramental  host  of 
God  ?     This  part  of  duty  in  prayer  is  scarcely  ever  neglected. 

It  has  however  been  asked.  How  far  is  a  pastor  authorized  to 
pray  for  any  particular  person  by  name,  who  is  in  a  distant  land 
and  remote  from  the  worshipping  assembly?     For  instance:  A 


Leot.  XL]  Prayer.  241 

minister  in  one  of  our  city  cliurclies  prayed  that  God  would  bless 
a  convert  from  Islamism  in  Asia,  mentioning  him  by  name,  "  if 
he  were  yet  alive."  Is  such  an  act  to  be  commended  and  imitated? 
In  reply  to  these  questions,  I  would  observe,  first,  that  mentioning 
names  in  public  prayer,  even  of  those  who  belong  to  the  society, 
after  their  names  have  been  read,  with  their  request  for  the  prayer 
of  the  church,  is  not  necessary,  and  by  no  means  to  be  com- 
mended ;  second,  that  it  is  hardly  to  be  permitted  that  a  pastor 
shall  introduce  by  name,  in  public  prayer,  a  person  who  is  a 
stranger  to  the  greater  part  of  the  church,  and  of  whose  par- 
ticular circumstances,  from  his  remote  situation,  we  can  have  no 
knowledge  at  the  present  time.  Prayer  is  an  act  of  social  worship. 
The  church  must  pray  with  the  understanding,  as  well  as  with 
the  heart.  Every  duty  of  the  church  in  relation  to  the  welfare 
of  her  distant  members,  will  be  comprehended  in  her  supplica- 
tions for  "  all  the  saints." 

3.  A  third  prominent  subject  of  petition  by  the  pastor  in  pub- 
lic social  worship,  is,  the  enlargement  of  the  visible  Church  of  God 
in  this  world.  This,  you  will  perceive,  is  connected  with  the  duty 
of  praying  for  the  conversion  of  sinners,  through  the  effectual 
operation  of  the  Word  just  preached  upon  the  hearts  of  those  who 
heard  it.  This  latter  has  more  particularly  in  view  the  conver- 
sion of  those  who  enjoy,  in  Christian  lands,  the  ministrations  of 
the  gospel :  but  the  former  has  respect  to  missionary  efforts ;  to 
the  conversion  of  nations  still  in  darkness ;  to  the  spread  of  truth 
abroad ;  and  to  the  removal  of  all  those  obstacles  which  have 
hitherto  obstructed  the  onward  march  of  pure  Christianity,  and 
checked  the  enlargement  of  the  Church  among  the  Gentiles. 

Early  in  the  dispensation  of  mercy  to  the  human  family,  did 
God  declare,  that  through  the  appointed  Eedeemer,  "the  seed  of 
Abraham,"  all  the  families  of  the  earth  should  be  blessed.  With 
delight  did  the  saints  subsequently  dwell  upon  this  fact,  that  all 
nations  should  see  the  salvation  of  God,  and  that  all  "should  call 
him  blessed  who  should  procure  that  salvation,  and  the  whole 
earth  in  process  of  time  be  filled  with  his  glory."  The  promised 
Saviour  came  to  Zion;  he  wrought  gloriously,  triumphed  over 
the  prince  of  darkness,  and  made  -not  Jerusalem  and  Judca  only, 
but  the  whole  world,  the  theatre  of  his  operations.  The  Gentiles 
were  called ;  parts  of  the  earth  were  enlightened  and  Christian- 
16 


242  Pastoral  Duties.  [Lect.  XI. 

ized ;  but  mucli  land  remains  to  be  conquered  and  possessed  by 
the  tribes.  And  are  they  not  at  this  day  moving,  and  going  up 
to  the  noble  conflict ;  and  shall  not  prayer  be  incessantly  made 
by  pastors  for  their  success?  Surely,  the  words  of  the  prophet 
mark  out  the  duty  of  every  Christian  minister  in  this  respect : 
"For  Zion's  sake  I  will  not  hold  my  peace,  for  Jerusalem's  sake  I 
will  not  rest,  until  the  righteousness  thereof  go  forth  as  bright- 
ness, and  the  salvation  thereof  as  a  lamp  that  burneth."  (Isa. 
Ixii.  1.) 

For  encouragement  in  thus  praying,  how  much  hath  God 
spoken  in  his  Word !  How  numerous  and  rich  are  his  promises  ! 
What  glorious  things  are  sjDoken  of  the  final  victory  of  Zion  over 
all  her  foes!  "Her  King  shall  reign  from  sea  to  sea,  from  the 
rivers  unto  the  ends  of  the  earth."  "All  the  Gentiles  shall  see 
thy  righteousness,"  saith  the  prophet  Isaiah,  "and  all  kings  thy 
glory." 

The  last  clause  of  this  prophecy,  a  Jewish  writer  has  used  as  an 
argument  against  the  Christian  faith.  "It  is  here  promised  to 
Zion,"  he  says,  "that  the  Israel  of  God  shall  be  very  glorious  in 
the  days  of  the  Messiah,  so  that  all  kings  shall  submit  to  him, 
and  see  the  glory  of  his  Church :  but  this  has  not  yet  been  ful- 
filled, therefore  the  Messiah  has  not  yet  come." 

I  reply,  briefly,  that  this  prediction  cannot  refer  to  the  day  of 
the  Messiah's  manifestation  in  the  flesh,  for  the  same  prophet  tells 
us  that  then  he  should  "be  despised  and  rejected  of  men."  But 
the  prophecy  must  refer  to  events  under  the  new  dispensation,  to 
be  introduced  by  the  Messiah  in  person.  Now  that  dispensation 
actually  came  after  the  day  of  Pentecost.  It  still  exists,  but  is 
not  yet  terminated.  Before  it  closes,  the  prediction,  which  is  now 
in  progress,  shall  receive  its  full  and  glorious  accomplishment. 
"All  the  Gentiles  shall  come  to  the  light  of  the  Church,  and  all 
kings  shall  see  her  glory." 

In  looking  back  on  past  dispensations,  we  find  that  God  has 
exercised  a  sovereign  pleasure  with  respect  to  the  exact  times 
when  he  should  fulfil  his  Word.  He  promised  to  give  to  Abra 
ham's  descendants  by  Sarah  the  whole  of  the  land  of  Canaan. 
This  promise  was  partially  fulfilled  in  the  days  of  Joshua,  but  its 
complete  fulfilment  did  not  occur  until  the  reigns  of  David  and 
Solomon.     So  it  will  be  at  the  "end  of  these  days,"  that  the  pre- 


Lect.  XL]  Prayer.  548 

dictions  and  promises  in  relation  to  the  glory  of  the  Church  shall 
receive  their  full  accomplishment. 

Besides,  it  is  to  be  remembered  that  the  predicted  glory  of  the 
Church  shall  consist  in  her  purity  and  spirituality,  and  not  in 
worldly  grandeur  and  visible  splendor. 

Here,  while  pressing  the  duty  of  pastoral  prayer  for  the  en- 
largement of  the  Church  throughout  the  earth,  let  me  remind 
you  that  it  was  usual  with  the  primitive  Christians  to  pray  for  the 
conversion  of  the  whole  world  to  the  gospel  faith.  This  fact, 
which  is  very  interesting  to  us,  we  are  told  by  Father  Origen, 
that  "  The  Gentiles  wondered,  when  they  heard  such  prayer  drop 
from  the  lips  of  the  despised  Nazarenes,  who  were  but  as  a  hand- 
ful of  corn  upon  the  top  of  the  mountains."  Celsus,  the  philos- 
opher, whose  heart  was  fired  with  rage  against  the  Christians, 
raised  a  contemptuous  laugh  at  what  he  considered  to  be  an 
absurd  and  extravagant  prayer.  He  said:  '■'■otl  6  tovto  oiofievog, 
^i6ev  ovSev ;  "  that  is,  "  he  thought  such  a  universal  agreement  in 
one  mode  of  religious  belief  a  perfect  chimera,  and  those  who 
prayed  for  it  deserved  the  contempt  of  men  of  understanding," 

Regardless  of  the  sneers  of  this  self-conceited  philosopher,  the 
Christians  continued  to  pray  for  the  conversion  of  the  world,  until 
corruptions  seated  themselves  in  the  vitals  of  the  Church,  and 
many  lights  in  her  courts  were  extinguished.  Some  thought  that 
the  external  prosperity  of  the  Church  under  the  reign  of  Constan- 
tine,  was  the  promised  millennium !  The  Scriptures  on  this  subject 
were  sadly  misinterpreted.  Presently,  as  the  darkness  thickened 
under  the  sway  of  "the  man  of  sin,  seated  in  tlie  temple  of  God," 
the  principal  doctrines  of  the  gospel  were  untaught ;  the  prophe- 
cies relating  to  the  subjection  of  the  whole  world  to  the  Saviour's 
sceptre,  were  not  studied  in  their  series  and  connection  ;  and,  down 
to  A.  D.  1600,  the  ancient  prayer  for  the  "  conversion  of  the 
world,"  excepting  as  this  event  was  contemplated  in  the  Lord's 
Prayer,  was  no  longer  heard  in  the  churches  The  book  of  Reve- 
lation by  John,  beyond  the  first  three  chapters,  was  a  sealed  book. 

But  it  pleased  God,  as  years  rolled  away,  after  the  Reformation, 
to  awaken  the  minds  of  certain  learned  and  pious  men  to  the 
study  of  the  prophecies  of  Daniel  and  Isaiah,  in  connection  with 
those  things  which  the  apostle  John  on  the  isle  of  Patmos  heard 
and  saw  in  vision.     The  result  was,  the  fullest  conviction  that  the 


244  Pastoral  Duties.  [Lect.  XL 

conversion  of  the  whole  world  was  promised  and  predicted.  God  has 
so  spoken ;  his  words  admitted  of  no  other  interpretation ;  the  na- 
tions should  be  blessed  with  the  blessing  of  faithful  Abraham ;  the 
whole  earth  should  be  filled  with  the  knowledge  and  glorj  of  the 
Saviour.  Another  result  was,  the  revival  in  the  churches  of  the 
prayer  of  the  primitive  Christians  for  "the  conversion  of  the  world." 
The  Church  of  Scotland  by  her  "  Memorial,"  stirred  up  the  hearts  of 
Christians  to  pray  every  where  for  the  enlargement  of  the  Church 
by  missionary  efforts,  for  the  liberation  of  all  nations  from  the 
power  of  the  prince  of  darkness,  and  from  the  fetters  of  gross 
error,  superstition,  and  wickedness. 

Let,  then,  the  pastor  pray  especially  for  this  great  mercy.  Let 
him  svipplicate,  that  millions  yet  unborn  may  see  the  salvation  of 
God,  and  that  the  glory  of  the  Divine  Redeemer  may  be  displayed 
before  all  people,  and  his  Spirit  descend  like  floods  upon  the  dry 
ground. 

I  have  here  fixed  your  attention  upon  three  important  subjects,^, 
to  be  comprehended  in  public  pastoral  prayer;  while  you  need 
not  be  reminded,  that  such  prayer  will  of  course  embrace  those  pe- 
titions which  the  ordinary  wants  and  circumstances  of  a  Christian 
congregation  naturally  prompt. 

On  the  questions  as  to  lioiu  often  is  the  pastor  to  offer  up  prayer 
at  one  season  of  public  worship  in  one  place  ?  and,  when  is  prayer 
to  be  introduced  ?  the  reply  to  be  made  is,  that  the  Sacred  Scrip- 
tures give  us  no  particular  rule  to  be  observed  in  this  branch  of 
duty.  They  permit  us  to  adopt  those  regulations  of  order,  or  such 
ordinances  for  conducting  public  worship,  as  shall  appear  to  be 
most  convenient  and  edifying.  Hence  various  denominations 
have  various  modes. 

Some  however  contend,  that  we  ought  to  open  our  worship  with 
prayer,  as  we  need  divine  grace  to  render  immediately  every  act 
of  worship  acceptable.  Others  aifirm  that  prayer  is  a  most  solemn 
act  of  worship,  and  that  to  prepare  the  heart  for  it,  singing  is 
a  very  suitable  exercise.  The  question  of  preference  is  not 
entitled  to  a  serious  dispute.  It  is  of  more  moment  to  preserve 
the  order  which  the  Church  to  which  we  belong  has  adopted,  than 
to  insist  upon  innovations  which  are  not  always  improvements. 

Again,  whether  prayer  shall  be  offered  up  in  the  public  worship 
of  God,  once,  twice,  or  thrice,  is  also  a  matter  to  be  left  to  the 


Lect.  XI.]  Prayer.  245 

judgment  of  the  Church.  There  appears  to  be  a  call,  arising  from 
the  very  ordinances  of  worship,  that  we  should  address  the  Lord 
more  than  once  in  prayer.  It  seems  very  proper  that  we  should 
supplicate  the  Divine  aid  before  sermon ;  hence,  all  the  churches 
are  seen  to  do  it.  In  like  manner,  after  the  Word  of  God  is 
preached,  shall  we  not  unite  to  give  thanks  for  this  mercy,  and 
pray  for  a  blessing  upon  the  Word  spoken?  Surely  the  duty  is 
obvious.  The  hearing  of  the  Word  is  adapted  to  awaken  serious 
thoughts,  and  to  prepare  the  mind  for  prayer.  Accordingly,  in  the 
early  Christian  assemblies,  we  are  told  prayer  usually  followed  the 
sermon.  And  though  the  Church  of  England  (attaching,  as  she 
does,  less  importance  than  we  do  to  the  ordinance  of  preaching) 
has  reversed  this  order,  yet  even  she,  with  many  popish  vestments 
hanging  around  her,  cannot  dismiss  the  assembly  without  a  short 
supplication. 

The  customs  of  the  Protestant  churches  have  fixed  upon  one  of 
the  prayers  offered  up  in  public  worship  by  the  pastor,  as  being 
that  which  should  be  more  full,  and  comprehend  the  various  de- 
sires and  wants  of  the  Church,  particular  and  catholic.  Hence  it 
is  usually  called  the  long  prayer^  and  is  made  before  the  delivery 
of  the  sermon.  In  this  prayer  particularly,  the  pastor  must 
observe  the  order  which  I  have  recommended  in  Lecture  V.  He 
must  be  more  copious  in  his  praises,  and  requests,  and  pleadings, 
casting  the  eye  of  his  mind  around  upon  the  circumstances  and 
wants  of  those  whom  he  leads  in  prayer,  and  upon  the  various 
interests  of  the  whole  militant  Church,  and  upon  the  state  of  the 
world  at  large. 

But,  in  this  longer  prayer,  three  defects  which  pastors  betray, 
are  to  be  carefully  guarded  against,  namely  : 

(1.)  Some  drop  the  language  of  direct  supplication,  and  use  the 
didactic  style  of  preaching  the  Word.  This  faulty  mode  of  praying 
may  discover  versatility  of  talent,  and  admit  of  rhetorical  touches, 
but  it  subtracts  from  the  spirit  of  prayer,  while  it  assumes  the 
dress  of  instruction  to  Almighty  God.  When  it  becomes  familiar 
to  the  hearers,  however  favorably  it  first  fell  upon  their  ears, 
whatever  admiration  of  the  beauties  of  diction  it  first  awakened, 
it  presently  fails  to  excite  devotional  feelings,  and  to  lead  the 
heart  to  respond  to  petitions  which  are  so  exceedingly  few.  Let 
the  general  strain  of  prayer  then  be  an  answer  to  that  question 


246  Pastoral  Duties.  [Lect.  XI. 

whicli  a  gracious  God  and  Father  asks  us,  wlienever,  in  tlie  spirit 
of  prayer,  we  approacli  liis  throne  of  grace:  "What  wilt  thou  that 
I  shall  do  unto  thee  ?"    "  Open  thy  mouth  wide,  and  I  will  fill  it." 

(2.)  Another  defect  in  the  long  prayer  is  this :  Some  pastors,  in 
this  prayer,  make  very  intelligible  references  to  the  particular  sins 
which  certain  persons  in  the  congregation  have  lately  committed, 
and  express,  indirectly,  censures  of  their  conduct.  This  mode 
often  excites  the  resentment  of  those  who  are  thiis  prayed  at,  and 
leads  the  assembly  in  prayer,  from  what  concerns  the  whole,  to 
what  relates  to  individuals  as  sinners. 

(3.)  Some  pastors  continue  too  long  in  prayer.  The  Pharisees 
made  long  prayers.  The  prayers  of  the  synagogue  were  oppres- 
sively long,  a  fault  which  our  Saviour  condemned ;  a  fault  of 
which  many  of  the  infirm  in  worship  have  a  just  reason  to  com- 
plain :  for  prayer  is  an  exercise  of  elevation ;  it  calls  for  much 
abstraction  from  the  world  of  sense ;  a  spirit  that  will  converse 
only  with  God.  Now,  the  minds  of  worshippers  in  general  can- 
not stand  at  that  elevation,  nor  be  wrapped  up  in  that  abstraction, 
during  an  hour.  Besides,  regard  should  be  had  by  the  pastor  to 
his  immediate  subsequent  duties,  in  reading  and  preaching  the 
Word  of  God,  and  to  the  infirmities  of  the  aged  in  the  worship- 
ping assembly.  Some  err,  in  this  respect.  They  love  to  hear 
themselves  pray,  and  protract  the  exercise  to  the  wearying  of 
others.  If  we  think  that  our  gift  for  any  religious  exercise  is 
good,  we  shall,  unless  grace  prevent,  be  too  fond  of  c'Jsplaying  it. 

The  shortei'  prayer  is  to  follow  the  sermon.  But  fi:st,  let  it  not 
be  too  short.  Its  length  ought,  in  some  measure,  to  bs  regulated 
by  the  length  of  the  preceding  sermon,  the  nature  of  the  subject 
of  the  discourse,  and  the  intervention  of  other  occasional  exer- 
cises, such  as  the  administration  of  the  spA^raments.  Secondly,  if 
any  thing  of  moment  has  been  forgo'Lten  in  the  long'  prayer,  it 
ought  to  be  introduced  into  the  shorter,  to  which  the  Lord's 
Prayer  may  sometimes  be  happily  appended.  Thirdly,  let  not 
the  shorter  prayer  be  slovenly  performed,  and  hurried  over  in  o 
low  tone  of  voice,  as  if  the  preacher  were  tired  of  the  exercise  of 
worship,  and  anxious  to  have  done  with  it.  Fourthly,  let  the 
shorter  prayer  be  enriched  with  thanksgivings ;  let  it  supplicate  a 
blessing  upon  the  Word  spoken,  and  contain  a,  happy  reference  to 
the  subject  discussed.     Formerly,  it  was  the  custom  of  the  Be- 


LEcr.  XI.]  Prayer.  247 

formed  Church  to  introduce  into  the  short  prayer,  supplication 
for  the  nation  and  its  rulers.  This  arrangement  has  its  use ;  for 
it  is  certain  that  distinct  subjects  of  prayer  are  not  so  easily 
forgotten  when  they  occupy  an  assigned  place.  Be  this  as  it 
may,  the  pastor  must  ordinarily  pray  for  "  kings,  and  all  that  are 
in  authority  in  the  land." 

But  there  are  additional  prayers  to  be  offered  up,  on  occasions 
of  the  administration  of  the  sacraments.  To  these  prayers,  as 
well  as  to  those  which  are  to  be  made  by  the  j^astor  when  he 
visits  families  and  the  sick,  I  shall  refer  when  I  come  in  course 
to  speak  of  those  parochial  duties  incumbent  on  pastors.  Here, 
it  will  be  sufficient  to  observe  again,  that  the  Evangelical  Pastor 
should,  more  than  others,  "give  himself  unto  prayer."  He 
should  pray  in  his  study,  while  engaged  in  composing  his  ser- 
mons. Such  prayer  will  repress  in  his  mind  the  pride  of  know- 
ledge, divert  his  mind  from  unprofitable  speculations,  rouse  him 
to  feel  his  dependence  upon  God,  and  his  own  entire  inability 
"to  give  an  increase  to  the  seed  which  he  sows,  and  to  the  plants 
which  he  waters,"  and  to  ask  for  special  aid  and  blessing,  and 
dispose  him  to  infuse  into  his  compositions  more  of  the  vitality 
and  tenderness  of  religion. 

The  pastor  should  be  regular  in  maintaining  domestic  tvorshij), 
by  reading  the  Scriptures,  and  by  prayer.  If  circumstances 
should  admit,  he  should  make  short  comments  upon  the  ^^ortion 
of  Grod's  "Word  while  reading  it,  for  the  better  instruction  of  all 
in  his  household.  The  Puritan  divines,  when  ejected  under  the 
reign  of  Elizabeth  from  their  parishes,  and  prohibited  from 
preaching  the  Word  publicly,  were  kindly  received  into  the 
houses  of  nobles  and  gentlemen,  and  requested  to  officiate  as 
chaplains.  This  they  did ;  and  in  conducting  morning  and  even- 
ing devotions,  did  gi-eat  good.  In  those  domestic  establishments 
God  gave  them  many  converts,  as  seals  to  their  restricted  min- 
istry. 

Need  I  say,  that  the  pastor  should  pray,  when  requested,  by 
the  family  which  he  visits,  and  at  the  close  of  a  religious  confer- 
ence with  two  or  more  of  the  pious?  Should  he  not  lift  up  his 
heart  to  God  Avhen  he  enters  the  pulpit,  and  is  about  to  preach 
that  Word,  the  efficacy  of  which  depends  not  iipon  the  strength 
of  his  logical  powers,  and  the  charms  of  his  superior  eloquence, 


248  Pastoral  Duties.  [Lect.  XI. 

but  upon  the  power  of  the  Holy  Spirit?  "Who  is  Paul,  and  who 
is  Apollos,  but  ministers  by  whom  ye  believed?"  "Not  by  might, 
nor  by  power,  but  by  my  Spirit,  saith  the  Lord." 

And  on  various  other  occasions  which  suit  the  exercise,  the 
pastor  should  ask  to  introduce  prayer,  as  befitting  and  profitable. 
But  here,  not  an  overwrought  zeal,  but  prudence,  should  be  dis- 
played, lest  prayer  should  be  pressed  when  the  work  to  be  pres- 
ently done,  and  the  circumstances  of  a  family,  do  not  accord  well 
with  that  solemn  exercise. 

But  while  the  pastor  is  to  be  a  man  of  prayer,  let  him  not  be 
wanting  either  in  hospitality  or  in  charity  to  the  poor.  Let  him 
not  be  avaricious  while  he  prays  much,  and  give  the  people  who 
observe  his  disposition  to  make  a  gain  of  godliness,  to  have  just 
reason  to  say:  "He  is  ready  to  pray,  for  words  are  cheap;  but 
his  heart  is  niggardly,  and  his  hand  is  never  extended  in  deeds  of 
melting  charity." 

I  shall  conclude  my  remarks  in  relation  to  this  pastoral  duty, 
by  refreshing  your  memories  with  the  few  canons  which  regu- 
late it. 

i.  Let  the  pastor,  for  this  public  duty,  be  diligent  "to  know 
the  state  of  his  flock." 

ii.  Let  him  seek  in  this  public  duty  the  aids  of  the  "Spirit 
of  grace  and  supplication."  The  commission  to  preach  the  Word 
does  not  remove  the  poverty  of  a  pastor's  own  resources,  nor 
subdue  the  corruptions  of  his  own  heart.  He  must  receive 
Divine  influences  to  pray  by  faith,  with  humility  and  holy  fer- 
vency. 

iii.  Let  the  pastor,  in  prayer,  accommodate  himself  to  the 
intellect  and  the  infirmities  of  those  with  whom  he  prays.  The 
many  require  plain  language,  language  in  which  the  heart  is 
wont  to  express  itself  in  the  momentous  concerns  of  religion.  ^ 
Surely,  simplicity  is  every  thing  in  supplication.  Ehetorical 
flourishes  are  out  of  place  in  this  solemn  exercise. 

iv.  Let  the  pastor,  as  I  have  before  taught,  avoid  the  evil 
of  a  distressing  prolixity  in  prayer.  What  is  said  by  P.  De 
Aliaco  on  this  subject,  forms  an  excellent  canon:  "In  divino 
officio,  non  tam^onerosa  prolixitas,  quam  devota  et  Integra  bre- 
vitas  servatur." 

In  the   discharge   of  this  pastoral   duty,  it  is  obvious   that 


Lect.  XL]  Prayer.  249 

mucli  will  depend  upon  habitual  intercourse  witli  God,  and 
upon  the  enjoyment  of  his  special  presence  in  prayer.  Hence 
every  serious  mind  will  inquire,  How  shall  I  be  able  to  ascertain 
that  I  have  at  any  time  the  special  grace  of  God  in  prayer  ? 

To  aid  such  an  inquirer,  I  shall  here  remark  that  the  new 
man  in  Christ  Jesus  is  distinguished  by  a  happy  combination 
of  all  the  graces  of  the  divine  life,  and  that  those  graces  live 
together  in  the  same  renewed  mind,  and  are  so  many  evolutions 
of  one  great  principle.  Whenever,  therefore,  any  one  grace  is 
brought  prominently  forward  into  exercise,  the  Christian  may 
be  assured  that  all  the  graces  do  exist  in  his  soul ;  for  they  are 
inseparably  connected  together,  though  in  certain  circumstances, 
and  on  particular  occasions,  but  one  grace  is  strongly  exhibited 
to  one's  consciousness.  Sometimes  in  prayer,  naked  faith  in  the 
Divine  Word,  without  strong  movements  of  the  affections,  with- 
out any  increase  of  comfort  and  joy,  is  brought  into  vigorous 
exercise ;  so  that  the  heart,  in  wrestling  with  God,  says  with  the 
ancient  patriarch,  "  I  will  not  let  thee  go,  except  thou  bless  me." 

Sometimes  in  prayer,  the  heart  sinks  deep  into  self-loathing 
and  self-abasement,  and  is  not  so  immediately  conscious  of  an 
overcoming  faith,  or  of  any  special  warmth  of  the  affection :  it  is 
brought  by  the  Holy  Spirit,  not  so  much  to  admire  and  appreciate 
the  excellencies  of  Christ,  as  to  survey  its  own  sins,  to  feel  its  own 
vileness,  and  to  say,  "  I  abhor  myself,  and  repent  in  dust  and  ashes." 

Again :  In  other  circumstances,  love  will  melt  the  heart  in 
prayer,  and  stand  out  in  bold  relief,  as  a  grace  that  rises  above 
either  repentance  or  faith.  The  Christian  then  feels  that  he  is 
called  "to  love  much,  because  much  has  been  forgiven  him." 
Whether  his  Saviour  will  own  him  or  not,  whether  his  fliith  is 
weak  or  strong,  he  does  not  at  the  moment  stop  to  inquire :  he 
is  conscious  that  the  Saviour  is  most  precious,  and  that  he  does 
love  him  in  sincerity. 

Once  again :  Change  the  circumstances  of  the  Christian,  let 
new  trials  await  him,  and  his  soul  feels  sorely  the  pressure  of 
affliction.  Then,  sometimes  in  prayer,  patience,  fortitude,  and 
acquiescence  with  the  Divine  will,  will  be  the  predominant  ex- 
ercises of  his  soul.  His  heart  will  bow  submissively,  and  be 
disposed  to  say,  "  I  was  dumb,  I  opened  not  my  mouth,  because 
thou  didst  it." 


250  Pastoral  Duties. 


[Leot.  XL 


On  otlier  occasions,  and  in  other  .circumstances,  tlie  heart  of 
the  believer  in  prayer,  will  be  inspired  with  sympathy  for  the 
heathen,  or  for  Christians  under  persecution,  or  be  actuated  in  a 
high  degree  by  the  love  of  the  brethren,  or  by  zeal  for  the 
brighter  displays  of  the  glory  of  God  among  the  nations. 

Be  it  then  remembered,  that  under  Divine  influence,  some  one 
particular  grace  will,  in  prayer,  be  called  out  to  view  by  circum- 
stances and  fit  occasions,  when  the  heart  of  the  Christian  is 
enlarged  at  the  throne  of  grace.  Keeping  this  fact  before  us, 
we  can  be  at  no  loss  to  ascertain  when  we  enjoy  the  special 
presence  of  God  in  prayer ;  for  the  evidence  will  be  found  in  the 
conscious  exercise  of  any  one  grace  of  the  divine  life  when  we 
pray. 

Mark,  then,  that  the  special  presence  of  God  in  prayer,  is 
-plainly  indicated  by  holy  trembling  of  the  heart  in  our  ap- 
proaches to  God,  and  in  our  attempts  to  address  his  awful  ma- 
jesty;  or  by  the  holy  ardor  of  our  desires,  cteep  anxiety  to  obtain 
the  smallest  token  for  good ;  or  by  penitential  exercises  of  the  soul, 
when  one  mourns  over  his  sins,  laments  over  the  hardness  of  his 
heart,  and  lies  low  before  the  mercy-seat,  we  are  sure  that  he  is 
imbued  with  the  spirit  of  grace  and  supplication.  But,  in  the 
absence  of  deep  feelings  of  godly  sorrow,  the  si^ecial  presence  of 
God  in  prayer  is  also  signified  either  by  strong  faith  in  the  Divine 
promises,  or  by  the  heart  taking  a  deep  interest  in  the  work  of 
missions  and  in  the  conversion  of  the  world,  or  feeling  much 
sympathy  with  God's  afflicted  children. 

Let  us  not  err  in  judgment  here.  It  is  not,  as  some  think, 
by  rich  consolations  and  joys  alone,  that  we  acquire  evidence 
that  God  is  near  to  us  when  we  pray;  but  the  enjoyment  of  his 
special  presence  is  proved  by  the  exhibition  of  any  one  grace 
prominently  in  prayer.  Jacob,  in  wresthng,  had  the  help  of 
the  Angel  of  the  Covenant :  Job,  when  bereft  of  all  comfort,  but 
actuated  by  ardent  desires  "to  find  God"  in  the  sensible  com- 
munications of  his  love,  had,  at  that  very  moment,  much  grace 
given.  I  therefore  repeat  the  doctrine,  "  to  which  ye  will  do  well 
if  ye  give  heed,"  that  God  is  specially  present  with  us  in  prayer 
when,  any  one  grace  is  found  in  vigorous  exercise.  He  may  be 
near  to  sustain  us,  not  only  when  every  difficulty  is  resolved, 
and  when  light  gladdens  the  soul,  but  also  when  we  are  abased, 


Lkct.  XL]  Prayer.  251 

when  we  take  pleasure  in  tlie  dust  of  Zion,  and  forgetting  our- 
selves, "weep  witli  those  who  weep,  and  rejoice  in  the  gladness 
of  God's  people." 

I  purposely  turn  aside,  and  direct  jour  attention  to  the  fiict, 
that  the  special  presence  of  God  is  evinced  by  any  one  of  the 
graces  of  the  Spirit  vigorously  exercised  in  prayer,  in  order  that 
the  heart  may  be  encouraged,  in  depressing  circumstances,  "to 
pray  and  not  to  faint."  We  are  apt  to  conclude  that  lively 
peace,  comfort,  and  joy,  are  the  only  evidences  that  God  is  near 
us  when  we  pray.  This  is  a  mistake ;  otherwise  his  divine  hand 
could  not  raise  us  from  the  dust  of  self-abasement,  and  draw  our 
"  feet  out  of  the  miry  clay ; "  otherwise,  amid  the  darkness  of  the 
prison,  Paul  and  Silas  could  not  have  so  prayed  as  to  unite  with 
their  prayers  loud  songs  of  praise.  But  he  hath  said,  "I  will  be  with 
thee  in  trouble."  When  amid  that  trouble,  there  is  little  to  be  found 
in  the  heart  of  the  sufferer,  save  patient  endurance  and  fortitude. 

Further,  for  your  encouragement  in  offering  up  pastoral  prayer, 
remember  that  you  shall  not  stand  alone.  The  pious  are  near  you 
to  aid  you  in  inquiring  of  the  Lord  God  of  Israel  for  blessings 
needed.  These,  however  few  in  a  congregation,  let  the  pastor 
bring  together  in  a  praying  society,  and  exhort  them  to  call  upon 
the  name  of  the  Lord.  Such  concert  in  prayer  is  imj)lied  in  the 
Saviour's  promise.  Matt,  xviii.  20:  "Verily,  I  say  unto  you,  that 
if  two  of  you  shall  agree,  on  earth,  as  touching  any  thing  that 
they  shall  ask,  it  shall  be  done  for  them  of  my  Father  which  is  in 
heaven :  for  where  two  or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them."  How  can  a  good  pastor,  intent 
on  the  good  of  souls,  live  long  without  the  aid  of  praying  associ- 
ations, when  this  promise  meets  his  eye  ?  Surely,  it  should  excite 
him  to  action,  in  the  way  of  social  pra}' er !  But  the  pastor,  to 
gain  his  end,  should  discover  uncommon  diligence  in  introducing 
regular  family  worship  among  the  people  of  his  charge.  Domestic 
prayer  is  the  school  for  public  social  prayer.  He  who  can  pray  in 
his  family,  unembarrassed  and  ready  in  utterance,  will  soon  bo 
qualified  to  lead  in  congregational  prayer-meetings.  This  fact  is 
ever}'-  where  manifest  in  the  churches. 

A  pastor  however  may  say,  "  I  can  find  but  one  or  two  per- 
sons near  me  who  will  undertake  prayer  in  public,  and  but  very 
few  willing  to  attend  prayer-meeting."     In  rej^ly,  the  Word  of 


252  Pastoral  Duties.  [Lect.  XI. 

God,  as  you  well  know^  does  not  call  every  pastor  to  bestow  his 
labor  upon  fields  richly  cultivated,  and  exhibiting  much  precious 
fruit  to  the  eye.  No,  indeed ;  some  of  the  Saviour's  servants,  like 
Paul,  and  the  greater  number  of  the  apostles,  were  directed  to 
work  where  no  one  had  wrought  before  them :  they  were  pioneers 
into  a  wilderness ;  builders,  who  had  to  convert  rough  stones  into 
shape  and  polish,  for  their  peculiar  building ;  gardeners,  who  en- 
countered thorns  through  all  the  ground  which  they  were  sent  to 
till,  and  to  sow  the  first  seeds.  Their  duties  were  arduous,  and 
their  trials  severe;  but  they  persevered  through  all  difficulties, 
and  triumphed  in  many  places  most  signally. 

Other  ministers  are  employed  in  raising  dilapidated  churches ; 
in  restoring,  after  much  declension,  the  decayed  body  of  a  neg- 
lected Christian  society ;  in  infusing  some  additional  vitality  into 
the  heart,  and  vigor  to  the  members.  Such  is  the  supposed  charge 
of  the  pastor  who  says,  "  I  have  few  persons  to  aid  me  publicly 
with  their  prayers.  Eeligion  is  in  a  low  state  ;  '  few  come  to  the 
solemn  feasts,  and  the  ways  of  Zion  do  mourn.'  What  can  be 
done  to  revive  us  again  ?"  A  response  to  this  inquiry  stands  out 
in  bold  relief  from  the  Sacred  Scriptures.  It  is  this :  Preach  the 
Word  faithfully ;  and  instead  of  being  employed  in  the  first  in- 
stance in  building  new  and  costly  meeting-houses,  and  embellish- 
ing them  to  please  the  eye  with  fashionable  decorations,  draw 
the  pious  around  you  into  praying  associations.  If  the  pastor  is 
obliged  to  begin  such  an  institute — ■"  such  a  church  in  a  house" — 
with  but  two  or  three  near  him,  with  a  number  of  souls  not  ex- 
ceeding that  in  Noah's  ark,  let  him  go  forward  without  noise  or 
parade  in  the  good  work.  Praying  societies,  if  pastors  are  faithful 
and  wise,  never  fail  to  secure  their  own  growth  and  increase,  and 
to  promote  the  interests  of  religion.  How  many  revivals  of  reli- 
gion, how  many  wonderful  displays  of  the  power  of  the  gospel, 
have  begun  at  prayer-meetings  ! 

And  can  we  wonder  at  such  results,  when  societies  for  prayer 
are  means  directly  in  the  walks  of  duty,  and  evince  a  disposition 
to  comply  with  the  requisitions  of  the  Word  of  God,  in  suppli- 
cating by  concert  the  communications  of  his  Spirit  ?  If  we  must 
knock  and  inquire,  and  seek  by  prayer,  shall  we  not  unite  our 
hearts  and  voices  in  this  duty  ?  "A  threefold  cord  is  not  easily 
broken."     Union  gives  confidence,  and  creates  strength. 


Lect.  XI.]  Prayer.  253 

It  is  hardly  possible  to  enumerate  all  the  benefits  which  the 
pastor  may  enjoy  from  praying  societies,  or  to  over-estimate  their 
value  in  the  Church.  By  such  associations,  the  spirit  of  piety, 
mutual  love,  brotherhood,  and  peace,  is  promoted  in  a  religious 
society.  Those  who  unite  to  pray  together  for  one  another,  for 
their  pastor,  and  for  the  Church  of  our  Lord  Jesus  Christ,  must 
love  one  another ;  their  prayers  carry  with  them  a  deep  sense  of 
the  obligations  under  which  all  are  to  seek  the  good  of  the  chosen, 
to  forbear  and  forgive  one  another,  and  to  "  keep  the  unity  of  the 
Spirit  in  the  bonds  of  peace."  There  will  be  no  disposition  in  a 
neighborhood  among  professors,  to  "bite  and  devour  one  another," 
where  a  praying  society  exists.  Such  neighborhoods  are  generally 
distinguished  by  the  absence  of  fightings  and  civil  broils.  The 
intervention  of  a  praying  association  banishes  the  required  agency 
in  other  places  of  "courts  of  law  and  their  officers,"  to  restrain  the 
bad  passions  of  the  human  heart.  If  those  who  fear  the  Lord 
speak  often  one  to  another  in  mutual  prayer,  "  the  Lord  hearkeneth 
and  heareth,  and  there  will  be  dew  upon  Israel." 

But  praying  societies  have  a  blessed  reaction,  not  only  in  bind- 
ing hearts  together  in  love,  but  also  in  preserving  sound  doctrine 
in  the  Church.  Prayer  will  express  doctrine,  especially  an  entire 
dependence  upon  the  grace  of  our  Lord  Jesus  Christ,  and  the  help 
of  his  Holy  Spirit,  for  salvation,  and  is  a  direct  application  to  God 
alone  for  the  pardon  of  sin  and  the  purification  of  the  heart.  Ac- 
cordingly, praying  societies,  in  which  men  ask  God  for  the  mercies 
which  they  need,  are  hostile  to  the  use  of  breviaries  and  beads, 
crucifixes  and  relics.  Popery  is  a  stranger  to  a  well-regulated 
praying  society ;  and  if  any  where  Fanaticism  throws  her  fire- 
brands around,  through  the  agency,  of  praying  societies,  it  will  be 
invariably  seen  that  gi'oss  error  in  doctrine  was  at  the  foundation 
of  all  her  extravagances,  and  that  "another  gospel"  is  attempted 
to  be  introduced. 

I  hardly  need  observe  here,  that  prajdng  societies  operate  di- 
rectly to  give  the  pastor  "  a  better  knowledge  of  the  state  of  his 
flock,"  and  stand  near  him  to  hold  up  his  hands,  like  Aaron  and 
Ilur  relatively  to  Moses  in  the  war  with  the  Amalekites.  His 
heart  is  encouraged  and  strengthened  by  hearing  prayer  offered  up 
for  himself,  and  enjoying  the  sympathy  of  his  brethren.  He  feels 
like  one  of  a  host  called  to  surround  the  walls  of  Jericho.     Let 


254  Pastoral  Duties.  [Lect.  XI. 

tlie  pastor  then  form  and  cherish,  praying  societies,  and  not  rely  on 
his  personal  pastoral  prayers,  nor  on  Sabbath-schools,  nor  on  Bible- 
classes,  all  of  which  are  useful  in  their  places,  but  cannot  yield  the 
precious  fruits  found  in  the  meeting  of  two  or  three  to  ask  in  the 
name  of  Christ.  Hence  the  absence  of  praying  associations  may 
be  discerned  in  the  religious  states  of  many  congregations ;  for 
they  are  like  gardens  little  watered  from  above,  walled  around 
perhaps  by  the  truth,  but  unabounding  in  living  plants,  which 
show  their  life  and  beauty  to  the  eye.  Custom  may  perpetuate 
certain  religious  habits,  and  fill  houses  of  worship,  but  "  a  whole 
valley  may  be  filled  with  little  more  than  the  semblance  of  living 
men." 

It  is  true,  religion  may  decline,  and  praying  societies  decline  of 
course  in  proportion ;  and  it  is  equally  true  that,  through  error 
in  doctrine,  such  societies  may  be  perverted  into  instruments  of 
wild,  fanatical  practices.  But  surely  the  abuse  of  such  an  institute 
(as  all  divine  ordinances  may  be  abused)  should  not  operate  to  its 
disuse  J  but  bind  us  more  strongly  to  maintain  it. 

But  praying  societies  fall  under  the  special  care  of  the  pastor 
and  his  elders.  They  are  and  must  be  kept  under  church  rule, 
directed  and  controlled  by  experienced  men,  and  constantly  in- 
spected by  the  pastor. 

Such  associations,  I  repeat,  the  faithfal  pastor  will  form  and 
cherish.  They  are  important  helj)S  to  him,  and  will  be  rich  bless- 
ings to  others.  I  recollect  that,  in  an  enfeebled  state  of  a  church 
bereft  of  its  former  pastor,  two  elders  conducted  prayer-meeting, 
in  which  the  "Village  Sermons"  were  read,  and  prayers  offered 
up :  presently  the  arrows  of  conviction  were  directed  by  the  Holy 
Spirit  to  many  careless  hearts ;  the  power  of  truth  was  felt ;  tears 
of  penitence  were  shed ;  efforts  were  made  to  enter  in  at  the  strait 
gate ;  and  in  the  course  of  a  few  months  upwards  of  a  score  of  per- 
sons "believed  and  rejoiced  in  Christ  Jesus,  having  no  confidence 
in  the  flesh." 

To  the  above,  let  me  now  add  a  few  practical  reflections. 

The  subject  of  this  lecture  is,  pastoral  dut}^,  to  be  very  fre- 
quently performed :  hence  many  practical  reflections  on  what 
you  have  just  heard,  are  not  called  for. 

But  it  may  be  profitable  to  remind  you  here,  that  in  conse- 


Lkct.  XI.]  Practical  Be/lections.  255 

quence  of  the  frequency  of  prayei*  to  be  offered  up  by  tlie 
pastor,  it  is  obvious  tliat  lie  will  need  large  measures  of  grace 
to  keep  his  heart  in  the  spirit  of  prayer,  warm  with  new  holy  de 
sires  and  affections,  and  strong  in  faith.  Without  help  from  above, 
he  will  slide  into  formality,  and  pray  mechanically,  not  fervently. 

Be  therefore  impressed  with  the  fact,  that  you  never  possess 
a  sufficiency  in  yourselves  for  this  duty.  "You  know  not  how 
to  pray  as  you  ought."  Earnestly,  therefore,  should  a  pastor 
supphcate  the  aids  of  that  "Spirit  who  maketh  intercession  for 
us,  with  groanings  which  cannot  be  uttered."  An  habitual  de- 
pendence on  Divine  help,  in  this  and  every  other  good  work, 
prepares  the  Christian  mind  to  effect  much.  Too  often  it  cannot 
be  said  to  the  pastor,  after  all  the  intellectual  abihty  he  has 
acquired  in  prayer,  "Wait,  wait  on  the  Lord,  and  he  shall 
strengthen  thine  heart." 

But  whilst  the  Evangelical  Pastor  may  sink  into  formahty  in 
this  duty,  let  it  be  remembered  that  he  is  also  liable,  if  he  be  flu- 
ent and  affecting  in  prayer,  to  be  proud  of  this  attainment.  But 
here  it  may  be  asked,  wherein  a  pastor  can  exhibit  pride  in  prayer, 
a  duty  which  has  its  very  foundation  in  humihty  and  penitence  ? 
Aside  from  the  thoughts  and  intents  of  the  heart,  we  observe,  that 
when  a  pastor  appears  in  all  he  says,  with  the  manner  of  saying  it, 
to  be  particularly  anxious  to  show  his  great  talent  in  j^ra^^er  before 
men,  to  exert  himself,  that  he  may  appear  to  be  uncommonly  elo- 
quent and  forcible  in  that  solemn  exercise,  forgetting  that  his  chief 
business  is  with  God,  is  not  this  to  be  ascribed  to  pride  of  heart  ? 

Again :  When  a  pastor  in  prayer  expresses  many  beautiful  sen- 
timents, and  asks  for  many  needed  blessings,  but  betrays  a  want 
of  those  self-abasing  confessions  which  belong  to  sincere  repent- 
ance— is  silent  almost  with  respect  to  that  entire  dependence  upon 
the  cross  of  Christ,  which  the  exercise  of  living  faith  implies — is 
there  not  in  this  case  an  absence  of  that  poverty  of  spirit  which 
distinguishes  as  well  as  *adorns  the  new  creature  in  Christ  Jesus  ? 
The  martyr,  when  he  was  led  to  the  stake,  cried,  "None  but 
Christ."  Should  not  this  be  the  prevailing  sentiment  of  our  hearts, 
whenever  we  approach  the  throne  of  grace  ?  Can  we  ever  forget 
that  "  of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us 
wisdom,  righteousness,  sauctiiication,  and  redemption"'?     Oh!  be 


256  Pastoral  Duties.  .        [Lkct.  XL 

humble,  keep  tlie  eye  of  faitli  fixed  upon  "  the  High  Priest  of  your 
profession." 

Here  let  me  remind  you,  that  in  the  discharge  of  the  duty  of 
public  prayer,  the  Evangelical  Pastor  is  one  of  many  engaged  in 
an  undying  conflict  with  the  powers  of  darkness,  and  with  a  world 
hostile  to  the  gospel  faith,  and  estranged  from  God.  He  is  en- 
listed with  all  those  who  serve  the  Lord  Christ,  and  directed  to 
use,  as  the  accredited  weapons  in  this  warfare,  "prayer,  and  the 
foolishness  (as  the  Greeks  called  it)  of  preaching."  To  the  eye 
of  sense,  and  in  the  judgment  of  reason  and  philosophy,  how  feeble 
are  these  weapons !  But  what  saith  the  Spirit,  that  knoweth  the 
mind  of  God  ?  and  what  say  the  events  which  transpired  in  apos- 
tolic times?  You  have  the  record  in  2  Cor.*  x.  1:  "For  the 
weapons  of  our  warfare  are  not  carnal,  but  mighty  through  God 
to  the  pulling  down  of  strongholds,  casting  down  imaginations, 
and  every  high  thing  that  exalteth  itself  against  the  knowledge  of 
God,  and  bringing  into  captivity  every  thought  to  the  obedience 
of  Christ."  Raise  then  the  war-cry  of  prayer  in  every  battle :  the 
Lord  will  hear  and  help  you.  Fear  not  the  multitudes  arrayed 
against  the  Church.  History  records  mighty  combinations  formed, 
and  crowned  with  partial  success,  which  existed  in  former  ages, 
but  which  were  dissolved  like  the  dense  mists  of  the  morning 
before  the  stormy  wind,  when  God  arose  to  answer  prayer,  and  to 
fulfil  his  Word.  Continue  to  pray ;  never  tire  in  this  service,  but 
wax  bolder  in  it ;  and  you  will  find  that  what  the  primitive  Chris- 
tians prayed  for,  and  what  you  should  pray  for,  namely,  the  con- 
version of  the  whole  world,  will  be  effected,  when  the  Saviour  shall 
come  again  to  Zion  to  receive  the  homage  of  the  nations. 


LECTURE    XII. 

DUTIES    OF    THE    PASTORAL    OFFICE. 
THE  DUTY  OF  PREACHrNG  THE  WORD. 

In  the  preceding  lecture,  I  liave  spoken  of  pastoral  prayer  as  a 
duty.  Let  me  now  direct  your  serious  attention  to  the  preaching 
of  God's  most  holy  Word,  not  so  much  as  it  is  a  gift^  but  as  it  is  an 
important  'pastoral  duty. 

II.  The  Preaching  of  the  Word  of  God. 

Preaching  the  written  Word  of  God,  if  it  were  a  mere  accom- 
plishment, would  not  here  arrest  our  attention.  If  it  were  a  talent 
subservient  only  to  political  and  scientific  purposes,  it  would  not 
in  this  place  attract  our  special  notice.  But  it  is  a  gift  of  value  in 
the  visible  Church  of  God,  and  therefore  to  be  cultivated  by  those 
■who  serve  the  Saviour  ;  and  above  all,  it  is  a  pastoral  duty  of  the 
highest  grade — a  work  arduous,  and  an  employment  to  which  life 
and  every  power  ar^  to  be  consecrated. 

The  dispensation  of  the  Word  of  God  by  a  pastor  is  either 
public  or  private. 

1.  The  public  ministration  of  the  Word  has  its  degrees,  and  is 
that  which  is  usually  called  preaching. 

For  the  due  performance  of  this  duty,  the  gospel  ministry  was 
instituted,  and  an  order  of  men  appointed  to  do  a  si^ecial  ser- 
vice ;  men  invested  with  special  authority,  and  brought  under 
solemn  obligations  to  serve  the  Lord  Christ,  who  said,  "  Go — 
preach  the  gospel  to  every  creature — teach  all  nations — lo  I  I  am 
with  you  always,  even  unto  the  end  of  the  world."  Hence,  his 
gospel  servants  are  called  "teachers  of  the  Word,"  "stewards  of 
the  mysteries  of  God,"  "  ambassadors  for  Christ,"  etc. 
17 


258  Pastoral  Duties.  [Lect.  xn. 

What  tlie  Evangelical  Pastor  is  to  preacli,  so  far  as  respects  tlie 
subjects  of  his  discourses,  and  liow  he  is  to  exhibit  those  subjects 
to  others,  by  style,  arrangement,  mode  of  discussion,  and  delivery, 
I  have  stated  in  preceding  Lectures.     See  Lect.  VI.,  VII.,  VIII. 

I  therefore  now  consider  the  pastor  to  be  furnished  with  proper 
subjects,  with  a  good  share  of  theological  science,  and  with  other 
furniture  for  the  ministry  ;  and  proceed  here  to  discuss  immediately 
two  points  which  are  directly  connected  with  preaching  the  Word 
as  a  duty. 

(1.)  The  first  point  I  state  in  the  following  question,  which 
must  in  this  place  be  answered,  viz:  "  When,  and  how  often,  must 
the  evangelical  pastor  publicly  preach  the  Word  of  God  ?" 

The  general  answer  to  be  given  to  this  question  is  this :  The 
evangelical  pastor  must  preach  the  Word  publicly  whenever, 
and  as  often  as  he  can  do  it,  without  injury  to  the  cause  which  it  is 
his  particular  ofl&ce  to  promote,  without  injury  to  himself  in  states 
of  bodily  sickness  and  infirmity,  and  without  doing  injustice  to 
those  whom  Divine  Providence  has  placed  under  his  pastoral  care, 
and  called  him  to  provide  for  and  to  protect. 

To  begin  with  the  last  of  these  restrictions :  A  pastor  standing 
in  the  relation  of  husband  and  parent  in  a  domestic  establish- 
ment, may  engage  in  preaching  the  Word  so  often  as  to  neglect 
the  duties  which  he  owes  to  a  wife,  and  to  children  in  their  edu- 
cation and  government,  and  to  the  proper  supervision  and  manage- 
ment of  his  temporal  concerns. 

This  sin,  we  know,  is  not  often  committed  by  pastors ;  on  the 
contrary,  they  are  too  frequently  found  to  be' remiss  in  the  per- 
formance of  their  duties,  in  consequence  of  an  undue  attention  to 
their  families  and  their  secular  interests.  Yet  it  is  proper  to  point 
out  here  the  lines  beyond  which  they  are  not  to  pass  in  frequent 
preaching,  excepting  in  those  extraordinary  circumstances,  such  as 
a  copious  effusion  of  the  Holy  Spirit  creates,  and  especially  such  as 
a  violent  persecution  of  the  Church  produces ;  for  in  those  circum- 
stances, there  is  always  an  extraordinary  call  for  the  Word  of  God, 
and  for  increased  ministerial  labor  and  exertion. 

Perhaps  that  eminently  godly  man,  George  Whitfield,  erred  in 
this  respect.  When  his  mind  became  set  on  extensive  itinerant 
preaching,  it  had  been  better  for  him  not  to  have  contracted  mar- 
riage, and  not  to  have  been  so  much  and  so  long  absent  from 


Lkct.  XII]  Preaching.  2^ 

his  fiimily.  This  connection  beCcame  a  source  of  unhappincss  to 
that  laborious  minister  of  Christ.  I  have  said  that  during  a  general 
awakening  and  revival,  there  will  be  an  extraordinary  call  for  fre- 
quent preachings:  this  is  true.  In  the  harvest  season,  greater 
exertion  than  usual  is  required,  to  gather  in  the  fruits.  Yet  it  often 
happens  at  such  times,  that  ministers  do  not  content  themselves 
with  acting  in  correspondence  with  the  blessing  given,  but  regard- 
ing the  blessing  as  reflecting  much  honor  upon  themselves,  and 
their  pride  somewhat  stimulated,  they  run  beyond  their  duty, 
preach  too  frequently  and  too  carelessly,  acquire  some  foolish 
notions,  ascribe  too  much  to  human  agency,  exert  themselves 
to  maintain  their  influence  and  popularity,  work  beyond  their 
strength,  destroy  their  constitution,  and  sink  into  an  early  grave. 
Let  the  pastor  study  occasions,  look  into  his  own  motives,  and  act 
wisely. 

Again :  In  an  infirm  state  of  bod}'-,  a  pastor  may  preach  too  fre- 
quently, and  thereby  render  the  means  which  duty  bids  him  em- 
ploy for  his  recovery,  entirely  inefficacious.  But  on  this  point 
further  observations  are  unnecessary.  When  health  declines,  min- 
isters at  the  present  day  know  how  to  spare  themselves,  and  the 
pretense  of  ill  health  is  made  to  cover  the  effects  of  pure  sloth  and 
negligence.  The  devil  often  says  to  the  pastor,  "  Spare  thyself" 
Still,  it  is  true  that  the  young  zealous  pastor  is  apt  to  be  careless 
of  his  health  in  observing  irregular  hours  of  rest  and  of  study,  in 
sitting  up  too  late  at  night,  and  rising  too  late  in  the  morning,  and 
especially  in  preaching  during  the  winter  season  m  a  crowded 
school-room  at  night,  and  then  passing  soon  after  the  exercise  into 
a  cold  and  keen  atmosphere.  Preaching  at  night  ought  to  be 
avoided  by  the  weak  in  body. 

But  again :  The  pastor  may  in  another  way  injure  the  cause 
which  it  is  his  aim  to  promote,  by  too  frequent  preachings.  "  In 
much  talking,"  says  Solomon,  "  there  is  sin  :"  and  preaching  may 
be  so  frequent  as  to  exclude  a  proper  measure  of  study  and  pre- 
paration; and  then,  in  much  preaching^  there  will  be,  especially  if 
the  pastor  be  young,  and  not  a  person  of  imcommon  endowments, 
some  nonsense,  some  misstatements  of  facts,  some  misapplications 
of  Scripture  passages,  some  weakness  of  intellect  in  playing  around 
one  idea,  and  some  things  hastily  spoken  which  ought  not  to  have 
been  spoken  at  all.     Grand  themes  of  religion  will  be  frittered 


260  Pasto7'al  Duties.  [Lect.  XII. 

down  into  little  things  ;  incorrect  views  will  be  hastily  taken  of 
the  evidences  of  the  new  birth  in  the  exercises  of  the  soul ;  the 
minister  of  Christ  ^iH  sink  below  his  proper  standard  as  an  able 
expounder  of  the  Divine  Word,  and  the  cause  to  which  he  devotes 
his  labors  will  be  exposed  to  severe  animadversions,  if  not  to  ridi- 
cule and  contempt.  Some  young  preachers,  under  the  influence 
of  a  burning  zeal,  which  did  not  permit  them  to  stop  and  to  make 
a  proper  estimate  of  their  own  gifts,  have  preached  themselves  out 
of  habits  of  study,  and  consequently  out  of  growing  usefulness. 

Keeping  now  the  limitations  just  set  in  view,  we  observe 
that  preaching,  if  hearers  can  be  procured,  cannot  be  too  frequent. 
"  Preach  the  Word :  be  instant  in  season  and  out  of  season;"  or,  as 
one  of  old  expounds  the  sense  of  these  words,  "  arripiens  omnem 
verbi  dispensandi  occasionem."     (2  Tim.  iv.  2.) 

i.  Now,  such  an  occasion  is  afforded  every  Sabbath^  when  the 
tribes  of  Israel  go  up  to  the  house  of  Grod  to  worship  at  his  foot- 
stool. Sabbath  days  return  quickly,  to  bless  mankind  with  re- 
newed proclamations  of  redeeming  mercy ;  and  the  voice  of  the 
Christian  ministry  must  be  heard  on  that  day,  "  warning  every 
man,"  and  exhibiting  the  various  excellences  of  the  Divine  Re- 
deemer. Since  the  overthrow  of  the  temple  and  its  figurative 
rites,  the  Sabbath  day,  denuded  of  the  faithful  preaching  of  the 
Word,  cannot  be  maintained  in  its  sanctity.  It  soon  becomes  a 
day  of  religious  ceremonies,  mixed  up  with  carnal  pursuits  and 
dissipations;  and  under  this  unhallowed  admixtm-e,  is  a  curse  in- 
stead of  a  blessing  to  any  land.  Hence,  in  Popish  countries,  the 
Sabbath  day  is  the  devil's  holy-day. 

ii.  But,  in  addition  to  the  Sabbath  day,  the  other  days  of  the 
week  will  afford  occasions  for  dispensing  the  Word  of  God.  The 
pastor  may  appoint  any  suitable  day  for  the  delivery,  in  any 
neighborhood,  of  a  sermon  by  himself;  or  preaching  may  be  re- 
quested at  their  dwellings,  by  the  aged  and  the  infirm  in  body. 
But  here  I  must  throw  in  a  caution.  Let  not  the  pastor  in  coun- 
try parishes  conclude  that  every  request  made  to  him  for  sermons, 
originates  in  a  desire  to  hear  the  Word.  Persons  sometimes  make 
such  requests  to  recommend  their  own  piety  to  their  pastors,  or  to 
have  some  employment  for  their  minds  during  the  long  winter 
evenings,  by  worship  in  their  neighborhoods.  Every  request  for 
a  sermon,  therefore,  is  not  to  be  complied  with  instantly.      To 


Lect.  XII.]  Preaching.  2dl 

many  applications  for  preaching,  the  pastor  must,  under  a  wise 
discretion,  learn  to  say,  No. 

iii.  Occasions  for  preaching  are  also  created,  by  the  assem- 
blage of  many  to  bury  their  dead.  Sermons  at  funerals  are  to  be 
carefully  distinguished  from  what  have  been  called  funeral  ser- 
mons ;  the  latter  having  been  devoted  chiefly  to  heap  eulogiums 
upon  individuals  deceased,  instead  of  a  simple  and  solemn  exhibi- 
tion of  gospel  truths  to  the  living. 

Gospel  preachings  in  the  "  houses  of  mourning"  are  very  season- 
able exercises,  when  accompanied  by  other  parts  of  divine  worship ; 
but  they  are  not  to  be  converted  into  vehicles  for  conveying  one's 
judgment  respecting  the  final  state  of  the  deceased.  No ;  God  has 
not  instructed  his  ministers  concerning  the  future  condition  of  de- 
parted souls.  Let  them  preach  his  "Word,  warn  sinners,  encourage 
the  righteous,  and  pour  fresh  oil  into  wounded  hearts. 

Funerals,  however,  occur  so  frequently,  that  no  pastor  can  make 
a  regular  preparation  for  each.  He  must  either  extemporize,  or 
use  a  form.  In  making  up  the  latter,  which  may  consist  of  sev- 
eral written  funeral  addresses,  let  the  addresses  comprehend 
chiefly  passages  of  Scripture  relating  to  life,  its  uncertain  con- 
tinuance, its  troubles  and  evils,  and  its  connection  with  a  Future 
world  and  judgment  to  come,  and  exhortations  to  prepare  for  such 
a  momentous  change  by  repentance,  faith,  watchfulness,  and 
prayer.  Many  pastors  can  qualify  themselves  for  ordinary  funeral 
services,  by  cultivating  the  talent  early  of  speaking  from  mental 
arrangement  at  the  hour,  or  from  a  short  analysis  of  a  text.  Much 
feeling,  united  with  solemnity,  is  here  required.  A  funeral  assem- 
bly is  not  a  debating  society. 

iv.  A  happy  occasion  for  preaching  is  also  afforded  whenever  the 
church  meets  in  social  prayer,  and  the  children  are  to  be  catechised. 

The  Saviour  preached  in  the  temple,  in  private  houses,  on  the 
mountains,  along  the  highway,  at  the  sea-shore,  at  the  gi-ave  of 
Lazarus.  "  Blessed  are  ye  that  sow  beside  all  waters,  and  lead  or 
send  forth  thither  the  feet  of  the  ox  and  of  the  ass."  (Isaiah  xxxii. 
20.)  "  In  the  morning  sow  thy  seed,  and  in  the  evening  withhold 
not  thy  hand." 

(2.)  We  now  proceed  to  show  that  diligence  in  dispensing  the 
Word  publicly,  is  required  of  those  who  serve  the  Lord  Christ  in 
the  gospel  ministry. 


262  Pastoral  Duties.  [Lect.  XIL 

i.  Qod  has  commanded  his  gospel  ministers  to  be  diligent  and 
active  in  fulfilling  their  ministry.  2  Tim.  iv.  2  :  "  Preach  the  Word ; 
be  instant  in  season  and  out  of  season ;  reprove,  rebuke,  exhort, 
with  all  long-suffering  and  doctrine."  "Meditate  on  these  things ; 
give  thyself  wholly  to  them,"  etc. 

ii.  The  pastor  is  also  urged  to  be  active  in  preaching,  by 
the  consideration  that  it  is  by  the  ''^foolishness  of  preaching''^  that 
God  is  pleased  to  call  and  convert  sinners ;  that  nothing  short  of 
the  salvation  of  immortal  sonls,  is  the  end  which  the  institution  of 
the  gospel  ministry  has  in  view.  Now,  what  a  great  work  is  the 
conversion  of  a  sinner !  Deliverance  from  great  dangers  and  evils 
is  accounted  a  signal  display  of  human  power.  Who  then  can 
calculate  the  exceeding  gTeatness  of  that  Divine  power  by  which 
"  sinners  are  drawn  as  brands  out  of  everlasting  burnings"?  And 
what  an  honor  shall  it  be  to  have  been  in  any  degree  "  a  co-worker 
with  God"  in  producing  effects  lasting  as  eternity,  and  rich  beyond 
all  thought  in  blessing  and  glory !  No  wonder  the  learned  Whit- 
aker  said,  "  I  had  rather  be  a  preacher  of  the  gospel  than  an  em- 
peror!" 

When  the  pastor  reflects,  that  omnipotent  and  sovereign  grace 
is  in  operation,  and  that  he  may  be  an  instrument  which  that 
grace  may  be  pleased  to  employ,  how  forcibly  will  this  thought 
move  him  to  "sow  his  seed  beside  all  waters"!  He  may  be  less 
learned  and  less  eloquent  than  others,  yet  with  all  his  inferior 
attainments  he  may  convert  "  many  to  righteousness,"  and  speak 
w^ords  so  blessed  to  saints  that  their  memories  shall  carry  the 
words  and  the  instrument  of  their  conveyance  into  eternity.  "  By 
the  weak  things  of  this  world  God  is  able  to  confound  the  things 
that  are  mighty." 

iii.  Connected  with  the  consideration  just  mentioned,  is  an- 
other, which  is  intended  to  impel  the  minds  of  ministers  to  be 
diligent  in  their  work,  and  therefore  mentioned  in  the  Sacred 
Scriptures.  It  is  this  fact:  The  Saviour  will  surely  reward  his 
faithful  servants  in  the  life  to  come !  "Be  thou  faithful  unto  death, 
and  I  will  give  thee  a  crown  of  life."  In  evidence  of  this  fact, 
two  prophets,  very  unsuccessful,  but  very  laborious  and  zealous  in 
their  ministry,  were  taken  up  hodihj  into  heaven !  And  Paul  saw 
that  his  course  of  active  exertions  in  the  gospel  service  would  ter- 
minate in  the  enjoyment  of  "  a  crown  of  righteousness"  which  his 


Lect.  XII.]  Preaching.  263 

Lord  would,  give  him  in  the  last  great  day.  K  therefore  a  pastor, 
amid  his  trials  here,  has  any  respect,  as  Moses  had,  "  to  the  recom- 
pense of  the  reward,"  he  will  be  diligent  in  his  Master's  service, 
though  his  situation  and  his  talents  may  allow  him  to  "be  faithful 
only  over  a  few  things." 

iv.  But  a  pastor  is  further  urged  "  to  he  instant  in  season  and  out 
of  seaso7i"  by  the  condition  and  wants  of  the  people  committed 
to  his  care.  Some  are  ignorant,  and  require  frequent  instructions ; 
and  others,  from  their  occupations  in  life,  need  "line  upon  line, 
and  precept  upon  precept."  Some  are  averse  to  the  truth,  and 
others  are  "slow  of  heart"  in  believing.  Some  are  aged,  and  of 
feeble  memories  ;  others  are  inattentive  to  what  is  spoken  at  one 
time,  and  require  the  word  to  be  repeated  at  another.  Some  are 
sorely  tempted  ;  and  others,  from  their  weakness  of  faith  and  their 
instability,  require  the  constant  exertion  of  pastoral  care. 

V.  And  is  not  the  pastor  excited  to  diligence  by  the  example 
of  his  Master,  during  his  abode  with  men,  and  of  his  apostles,  after 
his  ascension  into  heaven?  The  Master  could  say,  "The  zeal  of 
thine  house  hath  eaten  me  up."  In  Luke  xxi.  we  read :  "  And  in 
the  day-time  he  was  teaching  in  the  temple ;  and  at  night  he  went 
out  and  abode  in  the  mount  that  is  called  the  Mount  of  Olives. 
And  all  the  people  came  early  in  the  morning  to  him  in  the  temple, 
for  to  hear  him."     (Luke  xxii.  53.) 

Of  his  apostles  we  read,  Acts  v.  42 :  "  And  daily  in  the  temple, 
and  in  every  house,  they  ceased  not  to  teach  and  to  preach  Jesus 
Christ." 

If  now,  at  the  peril  of  their  lives,  these  servants  of  the  Saviour 
so  acted,  shall  not  his  ministers  speak  boldly  and  preach  diligently, 
when  the  faith  of  a  Christian  nation  affords  them  every  facility  in 
the  performance  of  their  work  ? 

(3.)  You  perceive,  then,  that  pastors  are  excited  to  labor  zeal- 
ously in  the  ministry  of  the  Word,  by  all  the  regard  which  they 
have  for  the  glory  of  their  Divine  Master  and  Lord  ;  by  the  respect 
which  they  have  for  his  divine  authority;  by  every  feeling  of  grati- 
tude to  him  for  their  own  salvation  ;  by  a  knowledge  that  they  are, 
as  "stewards  of  the  mysteries  of  God,"  gi'and  instruments  by 
which  grace  operates  in  the  salvation  of  others ;  by  compassion 
for  souls ;  and  by  the  interest  which  thev  are  called  to  take  in  the 
prosperity  of  Zion,  and  in  the  maintenance  and  propagation  of  the 


■  264  Pastoral  Duties.  [Lect.  XIL 

trutli.  For,  in  proportion  to  their  success  in  preacliing  the  "Word, 
the  name  of  the  Lord  Jesus  is  known  and  glorified ;  the  Church 
is  supported  and  enlarged ;  the  kingdom  of  darkness  is  reduced ; 
wickedness  is  restrained  ;  error  is  routed ;  sinners  are  snatched  as 
"brands  out  of  the  burning,"  and  saints  prepared  for  heaven  ! 

Surely  the  excitements  to  this  duty  are  many  and  powerful. 
They  need  only  to  be  mentioned,  to  convince  a  pastor  that  he  is 
called  to  be  active,  zealous,  and  patient  in  the  work  of  the  min- 
istry. 

(4.)  But  whUst  the  pastor  should  feel  the  force  of  those  excite- 
ments, and  act  accordingly,  we  repeat  it,  there  are  occasions  on 
which  he  must  restrain  his  zeal  in  preaching,  that  he  may  preach 
with  more  wisdom  and  force.  "  Festina  lente,"  is  a  caution  that 
has  here  also  its  place.  There  are  times  when  we  must  say  No^  to 
those  who  apply  for  preaching,  and  exercise  a  sound  discretion 
in  this  matter.  A  j)astor  must  not  be  hasty  "to  offer  unto  the 
Lord  that  which  has  cost  him  nothing;"  nor,  on  the  other  hand, 
must  he  wait  until  he  can  collect  a  quantity  of  gold  from  Ophir, 
before  he  makes  an  offering  to  the  temple. 

In  one  word,  he  must  feel  the  force  of  those  divine  laws  which 
bind  him  "  to  speak  the  words  of  soberness  and  of  truth;"  "  to  give 
himself  to  reading;"  "to  meditate  on  these  things;"  to  maintain 
the  dignity  of  his  oflice,  as  an  "ambassador  of  Christ"  and  an 
instructor  of  the  people,  and  to  let  his  "profiting  appear  unto  all." 
The  salt  of  his  preaching  must  not  lose  its  savor,  by  being  too 
much  diluted  with  water! 

2.  We  come  now  to  the  second  point  connected  with  this  pas- 
toral duty,  viz :  In  what  manner  is  the  pastor  to  preach  the  Divine 
Word? 

In  former  lectures  we  have  said  that  he  must  preach  the 
truths,  commands,  threatenings,  and  promises  contained  in  the 
Holy  Scriptures.  These  are  to  form  the  grand  subjects  of  his 
discourses,  and  not  the  doctrines  of  either  moral  or  mental  philos- 
oph}'-,  as  they  happen  to  be  approved  in  the  schools :  for  some  of 
those  doctrines  may  be  compared  to  those  "foolish  genealogies," 
on  which  Paul  looked  with  contempt.  "To  the  law  and  to  the 
testimony,"  are  words  that  must  be  inscribed  on  the  discourses  of 
the  Evangelical  Pastor.     I  observe,  then, 

(1.)  That  he   must    ^^ declare   the   whole   counsel  of  God;^^  that 


Lect.  XII.]  Manner  of  Preaching.  265 

is  to  say,  he  must  exhibit  truth  as  it  is  written,  whether  men 
will  hear  or  whether  they  will  forbear:  he  must  not  shun  to 
preach  any  doctrine  of  God,  because  his  hearers  disbelieve  or 
dislike  it.  This  cannot  be  done  at  once,  or  in  the  course  of  a  few 
sermons.  What  therefore  is  incumbent  on  the  pastor,  in  his 
ministrations  of  the  Word,  is  to  keep  nothing  back  which  belongs 
to  the  scheme  of  divine  truth,  but  to  preach  every  doctrine  in  its 
proper  place  and  time. 

Here  let  me  stop  to  say  that,  from  the  words  of  Paul  just 
quoted,  a  Baptist  writer  has  argued  thus:  "Paul  declared  the 
whole  counsel  of  God,  but  no  where  has  he  commanded  infants 
to  be  baptized;  therefore  infant  baptism  is  not  a  part  of  the 
counsel  of  God."     We  answer,  this  is  weak  reasoning :  for, 

i.  Has  Paul  any  where  forbidden  expressly  "  the  worship 
of  images  "  ?  If  not,  must  we  then  conclude  that  the  worship  of 
images  is  a  part  of  the  counsel  of  God  ?  * 

ii.  All  that  Paul  declared  or  preached  is  not  recorded. 

iii.  But,  in  exhibiting  the  identity  of  the  Church  iinder  both 


*  Dr.  Holeombe,  pastor  of  the  First  Baptist  Churcli  ia  Philadelpliia,  in  his  work 
called  Pritiii.  Theol.  p.  63,  says:  "Under  the  law,  (Mosaic  economy,)  when  the 
kingdom  of  Christ  was  of  this  world,  if  the  roots  were  ceremonially  holy,  such  were 
the  branches ;  but  now,  his  kingdom  not  being  from  hence,  the  metaphor  will  not 
apply  to  Christians  and  their  natural  offspring.".  Now  look  at  these  words,  in 
which  a  number  of  false  facts  are  stated,  to  escape  the  force  of  argument.  "We 
remark  on  them : 

1.  That  we  are  pleased  to  hear  him  acknowledge  the  existence  of  a  kingdom  of 
Christ  in  this  world  under  the  Old  Testament  dispensation.  Ivow,  when  was  this 
kingdom  brought  into  existence?  If  it  was  a  kingdom  of  Christ,  which  was  "of 
this  world,"  it  was  not  created  in  the  times  of  the  patriarchs,  nor  by  the  Sinaitic 
covenant,  for  we  read  of  no  such  kingdom  then.  God  established  a  Tlieocracy,  but 
was  that  a  kingdom  "of  this  world"?  Is  it  so  called  in  Scripture?  Surely  not 
God  was  the  only  King,  and  if  it  were  a  worldly  kingdom,  he  must  have  been  an 
earthly  king;  but  all  its  laws  and  ordinances  came  from  heaven. 

2.  If  we  admit  that  the  Theocracy  was  a  kingdom  of  this  world,  yet  the  federally 
holy  relation  of  a  believing  parent  and  child  was  not  created  by  that  kingdom,  nor 
founded  upon  it,  for  it  was  a  relation  existing  long  before  the  Theocracy,  in  the  time 
of  Abraham,  and  founded  upon  the  covenant  of  circumcision. 

3.  Ilolcombe  says  that,  under  the  New  Testament  dispensation,  law  or  relationship 
does  not  exist;  whereas  it  is  under  that  dispensation,  with  direct  reference  to  Gen- 
tile Christians,  that  Paul  teaches. 

4.  Ilolcombe  states  that  wo  affirm  that  the  children  of  believing  parents  are  in- 
wardly renewed  and  holy.     A  falsehood. 


266  Pastoral  Duties.  [Lect.  XII. 

Testaments,  and  the  spiritual  nature  of  tlie  sacrament  of  cir- 
cumcision, which,  he  calls  "the  seal  of  the  righteousness  of  faith," 
he  has  shown  clearly  the  broad  foundation  on  which  infant 
church-membership  rests.     To  which  add  lastly, 

iv.  That  we  have  much  reason  to  conclude,  that  the  apostle  did 
declare  infant  baptism  to  be  a  part  of  the  counsel  of  God ;  for  he 
tells  us  that  he  "baptized  the  household  of  Stephanas,"  (1  Cor.  i. 
16,)  "and  the  household  of  Lydia,"  etc.,  (Acts  xvi.) 

To  return :  We  have  said  that  the  pastor  must  exhibit  every 
doctrine  in  its  proper  place,  and  at  the  proper  time :  for  while  he 
is  to  be  fearless  in  preaching  the  Divine  Word,  it  is  his  duty, 

(2.)  To  preach  that  Word  in  wisdom ;  that  is  to  say,  with  that 
regard  to  persons  and  circumstances  which  promises  more  success 
in  his  work.  There  are  elementary  truths  in  religion — "first 
principles  of  the  doctrine  of  Christ."  In  the  Scriptures,  "  there 
is  milk  for  babes,"  and  "strong  meat"  for  those  who  are  more 
advanced  in  Christian  knowledge  and  experience.  There  are 
truths  which  the  human  mind  readily  perceives ;  and  there  are 
truths,  the  evidences  of  which  cannot  be  seen  until  men  have 
searched  the  Scriptures,  until  they  are  awakened  and  endowed 
with  a  new  principle  and  taste. 

These  facts  the  pastor  must  keep  in  view.  He  must  not 
preach  without  discrimination  as  to  times,  any  doctrine  of  the 
Divine  Word.  He  must  not  ring  the  changes  upon  the  doctrines 
of  Divine  Sovereignty,  Predestination,  and  Election,  whitherso- 
ever he  goes.  The  apostles,  though  armed  with  miraculous 
powers,  did  not  do  this;  they  were  "stewards,"  but  wise  stew- 
ards. "Strong  meat"  they  withheld  from  those  who  were  weak, 
for  they  knew  that  sincere  penitence  in  a  sinner's  soiil  would  open 
his  eyes  upon  the  truth  of  those  doctrines  which  the  hardened 
in  heart  would  be  disposed  to  reject.  Hence  they  went  forth 
preaching  in  the  first  instance,  "repentance,"  and  the  cross  of 
Christ,  as  the  medium  of  reconciliation.  Their  example  we  must 
imitate,  not  dropping  from  our  preaching  any  article  of  Christian 
fiiith,  but  presenting  truths  in  that  order,  and  on  those  occasions, 
and  after  those  previous  instructions,  which  shall  recommend 
what  we  preach  to  the  serious  attention  and  consideration  of 
those  who  hear  us. 

(3.)  But  to  wisdom  we  must  add  faithfulness  in  our  ministra- 


Lkct.  XII.]  Marnier  of  Preaching.  :267 

tious  of  the  Divine  Word.  This  quality  of  a  good  minister  of 
Jesus  Christ  will  discover  itself  in  the  manner  in  which  we 
reprove  sinners,  describe  their  character  and  state,  and  warn 
them  of  their  danger.  There  must  be  in  this  branch  of  minis- 
terial duty,  an  honesty  of  dealing  which  shall  evince  that,  in 
carrying  God's  messages  according  to  his  directions,  we  regard 
not  the  persons  of  the  rich,  nor  dread  the  displeasure  of  the 
haughty  sinner.  "We  must  not  prophesy  smooth  things"  to 
please  our  friends,  nor  sell  the  truth  for  the  price  of  their  favor, 
who  either  rule  in  the  world  of  fashion,  or  hold  the  purse-strings 
of  the  congregation. 

Very  solemn  is  the  charge  given  in  Ezekiel  iii.  17.  Agi'ee- 
ably  to  the  spirit  of  this  charge,  the  apostle  Paul  described  the 
primitive  preachers  of  the  gospel  as  acting,  Col.  i.  27,  28.  "  To 
whom,"  saith  he,  "God  would  make  known  what  is  the  riches 
of  the  glory  of  this  mystery  among  the  Gentiles ;  which  is,  Christ 
in  you,  the  hope  of  glory :  whom  we  preach,  warning  every  man, 
and  teaching  every  man  in  all  wisdom." 

(4.)  But  let  it  be  carefully  observed,  that  while  faithfulness  to 
his  Master  obliges  the  Evangelical  Pastor  to  speak  of  the  moral 
character  and  states  of  men,  of  the  sins  of  the  heart,  and  the 
various  transgressions  which  appear  in  human  conduct,  he  must 
not  so  preach  as  to  point  out  the  sinner  to  his  neighbor;  but 
so  exhibit  sin  in  the  heart,  and  its  sad  effects  in  the  life,  as  to 
make  the  sinner  acquainted  with  himself,  and  to  see  his  exposed- 
ness  to  the  wrath  of  the  Almighty.  There  is  no  need  of  scolding 
at  persons,  in  order  to  be  faithful  in  the  gospel  service  ;  nor  does 
such  faithfulness  demand  that  the  preacher  should  be  a  «ource 
of  information  on  the  Sabbath  of  the  wrong  doings  of  particular 
persons  through  the  week,  and  that  he  should  constantly  exclaim 
against  drunkards,  swearers,  horse-racers,  gamesters,  and  dancers, 
while  the  self-righteous,  the  covetous,  the  avaricious,  and  the 
proud,  encircle  him.  Above  all,  let  the  minister  of  the  Lord 
Jesus  never  denounce  the  Divine  threatenings  with  any  indication 
of  personal  resentment,  nor  call  persons  unconverted  and  ready  to 
be  damned,  (as  some  Methodist  and  Baptist  ministers  have  done,) 
without  an  intimate  knowledge  of  their  tempers  and  ways. 

(5.)  It  remains  to  be  observed,  that  the  pastor  must  preach  the 
Divine  Word,  not  in  the  spirit  of  an  executioner  of  Divine  wrath, 


268  Pastoral  Duties.  [Lect.  XIL 

but  in  the  spirit  of  that  compassionate  Saviour  -vvlio  wept  over 
impenitent  Jerusalem,  even  when  he  was  constrained  to  say, 
"  Your  house  is  left  unto  you  desolate ;"  and  in  the  spirit  of  that 
apostle  whose  bowels  yearned  over  his  unbelieving  brethren  the 
Jews,  and  whose  affectionate  heart  prompted  him  to  say,  "  for  I 
could  wish  that  myself  were  accursed  from  Christ,  for  my  breth- 
ren, my  kinsmen  according  to  the  flesh."  Compassion  for  the  lost 
sinner,  a  solicitude  to  save  him,  tenderness  towards  the  weak  in 
faith,  sympathy  with  those  who  are  awakened  and  troubled  in 
mind,  and  esteem  for  the  saints,  must  appear  through  the  preach- 
ings of  the  Evangelical  Pastor. 

We  have  done  with  the  public  dispensation  of  the  Divine 
Word:  let  us  now  direct  our  attention  to  the  more  private  and 
limited  dispensation  of  that  Word  by  the  pastor. 

First.  It  is  well  known  that  the  services  which  the  Redeemer 
requires  of  his  gospel  ministers,  are  not  limited  to  the  exercises 
of  Sabbath  worship,  but  are  extended  to  all  the  days  of  the 
week,  and  to  all  those  occasions  on  which  his  name  and  truth, 
his  grace  and  glory,  can  be  brought  to  the  view  of  others,  for 
their  instruction,  conviction,  and  spiritual  benefit.  "  They  must 
be  instant;"  stand  ready  to  urge  the  Word  "in  season  and  out  of 
season."  The  Saviour  taught  on  every  suitable  occasion.  The 
apostles  taught  daily,  and  "from  house  to  house." 

Second.  But  is  it  thence  to  be  understood  that  the  pastor,  at  this 
day,  must  be  constantly  employed  in  preaching,  and  go  out  every 
day  from  house  to  house  dispensing  the  Divine  Word  ?  By  no 
means.  Preparation  for  his  work  by  study  is  an  indispensable 
duty,  and  circumstances,  as  well  as  gifts,  place  him  in  a  situation 
in  some  respects  different  from  that  of  the  apostles.  For,  first, 
the  ministry  of  the  apostles  was  of  the  missionary  character: 
hence  missionaries  at  this  day  may,  from  their  situation  among 
the  heathen,  preach  daily,  and  from  house  to  house,  for  they  are 
employed  in  teaching  the  alphabet  of  the  gospel.  But  let  it  be 
observed,  second,  that  the  apostles  were  miraculously  qualified  to 
teach  from  house  to  house ;  but  ministers  now  are  qualified  by 
the  ordinary  aids  of  the  Holy  Spirit  in  their  own  studious  and 
prayerful  efforts.  "They  must  premeditate  what  they  shall 
say,"  when  miraculous  communications  are  withheld.  Third, 
the   first   gospel    preachers   were    employed    in    instructing    the 


Lect.  XII.]  Practical  Rejlectioiis.  269 

illiterate  heatheu,  and  in  preacliing  against  gross  and  idolatrous 
abominations ;  but  ministers  now  are  called  to  teach  people  who 
are  acquainted  witli  the  Scriptures  from  early  youth,  and  who 
read  much  on  religious  subjects,  while  the  enemies  of  Christianity 
have  taken  refuge  amid  the  subtleties  of  metaphysical  science. 

Third.  But  while  circumstances  so  different  modify  the  duty 
of  private  preaching,  yet  the  spirit  of  those  words  which  speak 
of  instructing  from  house  to  house  must  be  maintained  and 
obeyed.  He  must  be  industrious  in  communicating  religious 
instruction ;  he  must  exhibit  this  industry  in  catechising  the 
young,  in  visiting  families  for  the  express  purpose  of  promoting 
their  spiritual  and  eternal  interests.  Of  this  pastoral  duty,  called 
"  family  visitation,"  we  shall  speak  more  particularly  by  and  by. 
In  introducing  religious  conversation  when  he  is  paying  civil 
visits ;  in  preaching  the  Word  whenever  he  visits  the  afflicted, 
the  sick,  and  the  distressed ;  in  preaching  during  the  week  in 
neighborhoods,  and  by  dropping  religious  truths  on  every  fit 
occasion,  and  in  every  company,  the  work  of  Christian  pastors, 
especiall}^,  "must  be  seasoned  with  salt."  Of  the  late  Mr.  Pearce, 
of  Birmingham,  it  is  recorded  that,  philosophical  as  his  taste  was, 
he  never  concluded  his  conversation  on  any  branch  of  natural 
philosophy,  without  "serving  the  Lord  Christ." 

It  remains  to  be  observed,  that  the  great  properties  of  a  faithful 
public  dispensation  of  the  Divine  Word,  viz :  purity  of  doctrine, 
faithfulness,  wisdom,  and  affection,  belong  also, 

3.  To  the  more  private  dispensation  of  it.  The  difference  be- 
tween them  is  made  up  of  the  following  particulars  only:  First,  the 
arrangement  of  ideas,  which  in  public  preaching  is  required  to  be 
more  logical,  while  private  preaching  admits  of  the  free  and  loose 
style  of  fimiiliar  conversation  ;  and  second,  in  the  individuality  of 
application,  the  Word  being  spoken  in  more  private  preaching 
to  particular  persons,  with  a  direct  reference  to  the  particular 
state,  the  particular  danger  and  troubles  of  each  one  addressed. 

Much  knowledge  of  human  nature  and  much  prudence  are  re- 
quired, to  preach  well  to  individuals  in  a  private  intercourse.  Self- 
conceit  and  dogmatism  do  great  injuries  here.  But  let  me  add  a 
few  practical  reflections. 

< 

1.  Much  are  those  who  now  enter  the  gospel  ministry  disposed 


270  Pastoral  Duties.  [Lect.  XIL 

to  think  too  higlily  of  their  own  compositions,  and  to  act  the  part 
of  severe  critics  upon  the  sermons  which  they  hear.  Indeed,  it  has 
been  remarked  that  the  poorest  preachers  are  ofttimes  the  most 
ready  to  anunadvert  with  unkind  severity  upon  the  sermons  of 
others.  Let  me  request  you  to  exhibit  a  temper  the  very  reverse 
of  this.  Be  clothed  with  humility ;  estimate  your  own  attainments 
low ;  do  justice  to  the  talents  of  others';  remember  that  there  is  a 
glorious  sovereignty  in  the  dispensation  of  that  Divine  grace  which 
is  to  render  the  Word  spoken  by  man  effectual.  Hence,  the  "  race 
is  not  to  the  swift,  nor  the  battle  to  the  strong."  The  best  things 
in  a  sermon  are  not  those  which  excite  the  admiration  of  the  in- 
experienced in  religion.  God's  conyerts  are  the  best  judges  of  good 
preaching :  the  world  will  always  judge  according  to  its  tastes  and 
passions. 

2.  Another  reflection  that  I  would  add  here  is,  that  it  is  injuri- 
ous to  those  who  begin  to  preach  the  gospel,  to  be  very  sohcitous 
of  praise.  This' lust  is  a  daughter  of  pride.  In  the  hearts  of  some, 
it  is  alive  when  they  begin  their  sermon ;  and  it  is  very  greedy  to 
obtain  its  gratification  when  the  service  is  ended — so  greedy,  that 
if  no  body  will  praise  their  preaching,  they  will  praise  it  them- 
selves, and  begin  to  complain  of  the  want  of  time  for  better  pre- 
paration, in  order  to  lead  others  to  talk  of  the  sermon.  Ah,  look 
to  the  approbation  of  God.  Cast  your  seed  with  the  skill  of  a  good 
sower ;  retire  under  the  impression  that  you  can't  make  it  vege- 
tate, and  leave  the  event  to  God. 

3.  Those  who  are  very  covetous  of  the  praise  of  men,  are  soon 
discouraged  in  the  gospel  ministry,  when  trials  occur.  Seldom  do 
they  stand  fast  in  the  Lord.  Be  humble,  therefore,  and  wonder 
and  wonder  again,  that  Jehovah  will  employ  such  a  poor  creature 
as  you  are,  in  such  high  services. 


LECTUKE    XIII. 

DUTIES  OF  THE   PASTOEAL  OFFICE,  CONTINUED. 
THE  DUTY  OF  THE  ADJHNISTRATION  OF  THE  SACRAMENTS. 

Of  these  •  there  are  four,  viz :  Circumcision,  the  Passover, 
Baptism,  and  the  Lord's  Supper. 

In  considering  what  those  duties  are  which  the  Evangehcal 
Pastor  is  called  publicly  to  perform,  we  have  directed  our  atten- 
tion to  the  duty  of  prayer,  and  to  that  of  preaching  the  written 
Word  of  God. 

We  now  proceed  to  observe,  that  there  is  another  pastoral  duty 
to  be  discharged  by  him,  which,  though  it  includes  virtually  both 
the  exercise  of  j)rayer  and  that  of  preaching,  is  nevertheless  to  be 
considered  as  a  distinct  duty  :  I  mean  the  duty  of  administering 
the  sacraments. 

Before  we  consider  what  are  the  particular  pastoral  duties  which 
belong  to  the  administration  of  the  sacraments,  it  will  be  proper 
to  state  a  few  facts  which  constitute  the  doctrine  of  the  sacra- 
ments in  general. 

1.  There  ate  certain  religious  ordinances  connected  with  the 
visible  Church  of  God,  and  the  external  dispensation  of  the  great 
Abrahamic  covenant  of  grace,  which  are  usually  denominated 
Sacraments. 

2.  The  word  "  sacrament"  is  not  a  Scriptural  term,  but  is  the 
Latin  word  "  sacramentum"  Anglicized.  Some  consider  the  word 
"  sacramentum"  to  be  the  name  of  a  military  oath  among  the  Ro- 
mans, applied  to  an  ordinance  of  the  Christian  religion.  Some 
derive  it  from  the  Latin  verb  "  sacrare,"  to  sanctify  or  set  apart  for 
a  holy  iLse — to  consecrate.  The  word  "  sacramentum"  was  also 
applied  by  the  Romans  to  the  "  arcana"  of  their  mythology.     Now, 


272  Pastoral  Duties.  [Lect.  XIIL 

as  tlie  sacraments  express  the  mysteries  of  the  Christian  religion,  it 
is  probable  the  ancient  Fathers  employed  the  word  "  sacramentum, 
a  mystery,"  with  a  view  to  gain  the  attention  of  the  heathens  to 
the  institutions  of  the  Christian  religion,  by  using  a  term  which 
the  heathens  themselves  had  long  used  in  their  religious  systems. 
But  we  need  not  be  at  a  loss  to  give  the  true  history  of  the  appli- 
cation of  the  word  "  sacrament"  to  certain  Christian  ordinances,  if 
we  keep  in  view  the  following  historical  facts,  viz : 

(1.)  That  the  Greek  Fathers  used  the  word  "  jUvarT^piov"  to  signify 
a  sacrament,  (from  "/ivew,"  to  instruct  in  sacred  things — "juvw,"  to 
shut.)  In  the  old  Latin  version  of  the  New  Testament  Scriptures, 
the  Greek  word  "  iivarrjplov^^  is  translated  ^^ sacramentum.^^  Now,  as 
the  Christian  Fathers  considered  Baptism  and  the  Lord's  Supper  to 
be  "  mysteries"  of  their  faith,  and  as  Tertullian  found  in  the  Latin 
version  " jttvc7T?/piov"  rendered  "sacramentum,"  he  very  naturally 
employed  "  sacramenta"  (and  he  was  the  first  writer  who  did  so) 
to  signify  the  visible  signs  and  seals  of  God's  covenant.  In  this 
usage  he  was  followed  by  the  later  writers  of  the  Latin  Church. 

It  appears,  then,  that  we  have  been  led  into  the  use  of  the  word 
"sacraments,"  as  a  name  whereby  to  distinguish  certain  Divine 
institutions  of  our  religion,  hj  the,  Latin  Fathers;  and  in  conse- 
quence of  its  general  use  now,  it  may  be  retained. 

There  is  nothing  improper  in  denominating,  as  the  Fathers  did, 
the  sacraments  mysteries,  provided  by  "  mystery"  be  understood, 
not  things  either  incomprehensible  or  unrevealed,  but  things  per- 
taining to  the  person  and  manifestation  of  our  Incarnate  God,  and 
the  kingdom  of  his  grace.  Preserving  this  meaning  of  the  term 
here,  we  observe,  that  though  every  sacrament  be  a  "  mystery," 
vet  every  mystery  is  not  a  sacrament. 

(2.)  There  are  terms  which  the  Spirit  of  God  emj^loys  to  denote 
the  sacraments.  These  terms  are,  sign  and  seal.  Gen.  xvii.  11: 
"And  ye  shall  circumcise  the  flesh  of  your  foreskin,  and  it  shall 
be  a  token  or  sign  of  the  covenant  betwixt  me  and  you."  Bxod. 
xii.  13  :  "  And  the  blood  shall  be  to  you  a  token  upon  the  houses 
where  you  are."  Eom.  iv.  11:  "And  he  received  the  sign  of 
circumcision,  a  seal  of  the  righteousness  of  faith." 

With  regard  to  the  first  of  these  passages,  (Gen.  xvii.  11,)  let 
me  just  remark,  as  I  pass  along,  upon  an  erroneous  comment  or 
two. 


Lbxtt.  XIII.]  Sa/yraments — Introductory  Remarhs.  273 

Tiringius,  a  Eoman  Catholic  writer,  (Contr.  12,)  says:  "As  cir- 
cumcision took  away  the  flesh  of  the  foreskin  by  an  active  opera 
tion,  so  baptism  removes  original  sin  by  an  active  operation." 

We  answer :  This  argument  is  obviously  defective ;  for  it  cre- 
ates a  similarity  between  things  entirely  dissimilar  in  their  nature. 
We  therefore  observe,  that  the  uncircumcision  of  the  heart  and 
original  sin  are  the  same,  and  not  the  foreskin  of  the  body. 
Hence  we  argue,  that  as  the  sacrament  of  circumcision  could  not, 
"opera  operatOy''  take  away  the  uncircumcision  of  the  heart,  so 
neither  can  baj)tism  take  away  original  sin. 

But  a  Mennonist  Baptist  writer  says:  "Circumcision,  like  the 
other  sacraments,  gave  no  sealing,  but  was  only  a  token  to  aid  the 
memory  in  thinking  of  the  grace  of  the  covenant." 

We  answer,  first.  It  was  indeed  a  visible  token,  but  Paul  (Rom. 
iv.)  denominates  it  also  "a  seal  of  the  righteousness  of  faith." 
But,  second,  signs  on  written  instruments  of  contract  are,  as  visible 
tokens,  only  so  far  valuable,  as  they  seal  the  communications  of 
rights,  privileges,  and  goods. 

With  regard  to  Rom.  iv.  11,  erroneous  comments  are  so  nu- 
merous, (inasmuch  as  the  passage  is  highly  important  in  the 
system  of  divine  truth,)  that  it  would  require  much  time  to  answer 
them  all.  I  shall  therefore  just  animadvert  upon  one  Popish  and 
Socinian  comment,  leaving  the  others  to  be  considered  elsewhere. 
It  is  said,  "  that  in  this  one  passage  only  does  the  Scripture  speak 
of  circumcision  as  being  '  a  seal^  which  shows  that  it  was  something 
peculiar  to  Abraham :  it  served  to  seal  to  him  alone  a  certain  privi- 
lege, and  therefore  cannot  be  considered  as  describing  the  general 
character  of  the  sacraments."     We  answer  : 

i.  That  there  is  but  one  passage  in  Genesis  in  which  it  is 
said  of  Abraham,  "that  his  faith  was  counted  unto  him  for 
righteousness:"  nevertheless,  the  apostle  Paul  applies  the  same 
doctrinal  mercy  to  all  "who  work  not,  but  believe  on  him  who 
justifieth  the  ungodly ;"  their  faith,  he  tells  us,  is  also  "counted  for 
righteousness."  (vs.  6.)  But  Paul  explains  the  mind  of  God  in  the 
constitution  of  this  covenant  and  its  seal,  in  the  23d  and  24th 
verses :  "  Now  it  was  not  written  for  his  sake,  that  it  was  imputed  to 
him ;  but  for  us  also,  to  whom  it  shall  be  imputed,  if  we  believe." 

ii.  Peter  does  not  consider  the  promise  sealed  by  circumcision, 
18 


274  Pastoral  Duties.  [Lect.  XIIL 

as  the  peculiar  privilege  of  Abraham ;  but  speaks  directly  of  its 
extent,  in  Acts  ii.  39. 

iii.  But  Abraham  is  called  "  the  father  of  the  faithful,"  because 
the  spiritual  estate  in  church  privileges,  and  mercies  given  and 
sealed  to  him  by  the  covenant  of  circumcision,  is  transmitted  to 
all  who  stand  in  the  same  covenant,  in  proportion  as  thej  drink 
into  his  spirit.  "We  believe,  then,  the  sacraments  to  be  visible 
signs  and  seals,  and  therefore  define  them  to  he  visible  sigiis  and 
seals  of  the  great  Ahraliamic  covenant  ivith  the  whole  Churchy  insti- 
tuted hy  God  at  various  times,  for  the  exhibition  and  confirmation  of 
the  grace  of  that  covenant. 

III.  Proceed  we  now  to  consider  the  third  duty  of  the  Chris- 
tian Pastor,  viz :  The  administration  of  the  Sacraments. 

To  sacraments  belong  five  things,  viz :  1.  A  Divine  institu- 
tion ;  2.  A  visible  sign ;  3.  The  thing  signified ;  4.  The  union 
between  the  sign  and  thing  signified ;  and  6.  The  design  or  end 
for  which  they  were  instituted. 

From  the  definition  given,  it  will  be  perceived,  that  though  there 
be  something  sacramental  in  some  of  the  types,  yet  that  the  types 
cannot  be  sacraments;  for  the  types  were  not  seals,  but  visible 
figures  of  things  to  come.  Besides,  it  is  required  to  constitute  a 
sacrament,  that  it  shall  be  given  for  the  use  of  the  whole  Church, 
and  not  to  cease  but  with  that  particular  economy  to  which  it  be- 
longs. 

First.  TheirDivine  Institution. 

The  sacraments  are  institated  by  Jehovah  our  Redeemer.  By 
this  Divine  institution  we  mean,  that  certain  visible  things  were 
appointed  by  the  Supreme  Being  to  be  used  in  a  certain  religious 
manner,  and  to  be  visible  signs  and  seals  of  his  covenant.  That 
sacraments  must  be  of  Divine  institution,  and  that  God  has  actu- 
ally instituted  them,  are  two  important  facts  which  must  be  sup- 
ported by  proofs. 

1.  That  the  sacraments  must  be  of  Divine  institution,  we  prove 
by  the  following  arguments : 

(1.)  Nothing  short  of  the  will  and  appointment  of  God,  can 
make  any  visible  object  with  certain  actions  a  sign  and  a  seal  of 


Lkct.  XIII. ]  Sacraraents — Introductory  Remarks.  276 

his  covenant.  This  truth  is  obvious ;  and  becomes  more  so,  when 
we  reflect,  that  a  seal  to  any  promise  which  must  be  fulfilled  by 
God,  and  which  relates  to  the  communications  of  his  power  and 
grace,  cannot  be  put  to  any  transaction  without  an  express  Divine 
command.  No  creature  can  bring  Jehovah  under  obligations  to 
bestow  his  fiivors  :  he  can  bind  himself  by  his  own  word  and  his 
own  oath  alone. 

(2.)  Sacraments  are  religious  ordinances,  and  belong  to  the  wor- 
ship of  God ;  but  true  religion  must  have  God  for  its  author : 
acceptable  worship  must  be  of  Divine  institution.  Matt.  xv.  9  : 
"In  vain  do  they  worship  me,  teaching  for  doctrines  the  com- 
mandments of  men," 

(3.)  None  but  God  can  be  the  giver  of  the  things  contained  in 
the  promises,  which  are  signified  and  sealed  by  the  sacraments. 
Either  then  the  sacraments  must  be  an  unmeaning  service,  a  mere 
ceremony,  or  they  must  refer  to  and  be  connected  with  some  ben- 
efits. Now,  if  man  institute  the  sacraments,  man  must  confer  the 
benefits ;  but  it  is  acknowledged  that  the  sacraments  signify  and 
seal  privileges  and  blessings  which  Jehovah  alone  can  grant ;  there- 
fore, Jehovah  alone  must  be  the  institutor  of  the  sacraments. 

(•1.)  The  Church  is  a  society  which  God  has  of  his  own  pleasure 
organized,  and  which  sustains  peculiar  relations  to  him.  He  is 
her  Head,  "her  King,  her  Lawgiver;"  she  is  the  family  of  God, 
the  city  of  God,  the  habitation  of  his  holiness,  and  the  kingdom 
of  God,  as  contradistinguished  from  the  civil  communities  and 
kingdoms  of  this  world.  Hence  it  arises,  that  if  sacraments  are 
to  be  observed  as  a  part  of  our  religious  duty,  that  duty  is  created 
bylaw,  and  that  ^ly  must  have  God  for  its  author;  more  espe- 
cially as  sacraments  are  positive  institutions  of  religion,  and  to  be 
observed  in  the  obedience  of  faith :  now  faith  looks  to  the  revela- 
tions and  words  of  Jehovah. 

We  infer,  then,  that  God  alone  has  the  right  to  institute,  in  his 
Church,  the  sacraments  of  the  covenant, 

(5,)  But  our  last  and  strongest  argument  is,  that  God  has  actu- 
ally instituted  the  sacraments.  But  this  interesting  fact  must  be 
proved.  That  God  actually  instituted  the  sacraments,  we  prove 
from  his  Word  in  relation  to  each  sacrament,  jircmisiiig  that  wc 
know  of  no  other  and  no  more  sacraments  than  Circumcision,  the 
Passover,  Baptism,  and  the  Lord's  Supper, 


276  Pastoral  Duties.  [Lect.  XIIL 

i.  Now,  with,  regard  to  Circumcision^  it  is  plain  tliat  God  insti- 
tuted it.  Acts  vii.  8 :  "  God  gave  Abraliam  the  covenant  of  circum- 
cision," says  Stephen.  Gen.  xvii.  10:  "And  God  said  to  Abra- 
ham, This  is  my  covenant,  which  ye  shall  keep,  between  me  and 
you,  and  thy  seed  after  thee :  Every  man  child  among  you  shall  be 
circumcised." 

ii.  With  regard  to  the  Passover^  there  can  be  as  little  doubt 
respecting  its  Divine  institution.  Exod.  xii.  1,  8  :  "And  the  Lord 
spake  unto  Moses  and  Aaron  in  the  land  of  Egypt,  saying, 
Speak  ye  unto  all  the  congregation  of  Israel,  sayiDg,  In  the  tenth 
day  of  this  month,  they  shall  take  unto  them  every  man  a  lamb, 
according  to  the  house  of  their  fathers,  a  lamb  for  a  house,"  etc. 
See  also  2  Chron.  xxxv.  6. 

iii.  With  regard  to  Holy  Baptism^  the  same  fact  is  plain :  Jesus 
Christ,  God  manifest  in  the  flesh,  instituted  this  sacrament.  Matt. 
xxviii.  19 :  "  Go  ye  therefore  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  Son,  and  Holy  Ghost."  John's 
baptism  was  divinely  instituted.     (John  i.  83.) 

iv.  And  who  can  deny  that  the  Sacrament  of  the  Supper  was  insti- 
tuted by  the  Redeemer?  Its  institution  may  be  read.  Matt.  xxvi. 
And  Paul  said,  1  Cor.  xi.  23:  "I  have  received  of  tlie  Lord  that 
which  also  I  delivered  unto  you,"  etc. 

The  Socinians  do  not  deny  that  Jesus  Christ  instituted  Christian 
Baptism  and  the  Supper ;  but  they  deny  that  the  sacraments  m,ust 
he  of  Divine  institution;  plainly  perceiving  that  if  they  admit  the 
Divine  origin  of  the  sacraments,  and  acknowledge  that  Christ  insti- 
tuted Baptism  and  the  Lord's  Supper,  they  must  also  admit  the  truth 
of  the  Divinity  of  Christ :  for  the  difference  is  striking  between 
Abraham  and  Moses  receiving  a  command  from  God  to  circumcise 
and  keep  the  passover,  and  the  Lord  Jesus  Christ  commanding 
baptism  and  the  Supper  to  be  observed.  Abraham  was  passive ; 
Moses  and  Aaron  were  merely  organs  of  communication  from  God, 
as  is  stated  in  Exod.  xii. ;  but  the  Lord  Jesus  Christ  commanded 
in  his  own  person  and  by  his  own  power:  for  "in  him  dwelt  the 
fulness  of  the  Godhead  bodily  "  on  earth,  and  "  he  was  Lord  over 
his  own  house." 

But  we  might  go  further,  and  prove  from  the  Scripture,  that 
"the  God  of  glory,"  as  Stephen  calls  him,  and  "the  Angel  of  the 
Divine  Presence,"  as  Moses  denominates  him,  was  no  other  than 


Lect.  XIII.]  Sacraments  —  Visible  Sign,  277 

"  God  manifest  in  the  flesh,"  preached  to  the  Gentiles,  and  received 
up  into  glory.  (See  Acts  vii.)  And  hence  it  would  result,  that 
our  Saviour,  before  he  became  incarnate,  also  itistituted  the  ancient 
sacraments  of  "  Circumcision  and  the  Passover."  But  waiving  this, 
we  remark — 

Tluit  the  Socinians  are  obliged  to  divest  the  sacraments  of  their 
spiritual  character,  their  relation  to  the  atonement  and  its  benefits, 
and  their  grand  end  in  the  dispensation  of  the  covenant,  and  to 
convert  them  into  religious  ordinances  subserving  no  other  pur- 
pose than  to  create  a  badge  of  distinction  between  Jews  and  Gen- 
tiles formerly.  Christians  and  Gentiles  now.  Accordingly,  Volc- 
kelius  says,  (1.  iv.  c.  22,)  "  that  circumcision  was  a  kind  of  seal  for 
Abraham  and  his  seed,  by  which  the  Jews  were  distinguished  and 
separated  from  all  other  people,  in  evidence  of  God's  superior 
regard  for  them."  We  answer,  first,  that  there  must  be  ordi- 
nances which  shall  distinguish  the  members  of  the  Church  of  God, 
if  that  Church  be  a  visible  society.  Second,  that  circumcision  was 
instituted  to  mark  the  relation  of  people  to  the  visible  Church. 
But,  third,  its  institution  had  also  higher  ends  in  view;  it  was 
divinely  appointed  "to  be  the  seal  of  the  righteousness  of  faith," 
and  was  the  sacrament  of  a  covenant  which  was  rich  in  spiritual 
benefits,  as  the  apostle  Paul  teaches  in  Eom.  iv. 

But  were  it  even  true  that  the  sacraments  were  designed  only 
to  create,  as  the  Socinians  say,  badges  of  distinction,  still  they 
must  be  of  Divine  institution  ;  for  who  besides  the  Supreme  Being 
has  a  right  to  make  such  distinctions  in  the  relations  of  man  to 
himself? 

Having  proved  that  the  sacraments  must  be  and  are  of  Di- 
vine institution,  we  must  next  direct  our  attention, 

Second,   To  the  visible  sign,  which  belongs  to  a  sacravient. 

1.  A  visible  sign  is  essential  to  a  sacrament.  This  doctrine  is 
opposed  strenuously  by  the  Eoman  Catholic  writers;  for  the 
Church  of  R(3mc  teaches  that  the  sacraments  under  the  present 
dispensation  of  the  covenant,  are  seven  in  number,  and  in  some  of 
these  there  is  no  visible  sign.  Hence  their  hostility  to  our  doc- 
trine. 

2.  A  visible  sign  in  general  is  that  visible  object  or  action  which 
serves  to  signify  som^  other  thing  to  the  mind  of  the  beholder. 


278  Pastoral  Duties.  [Lect.  XIII. 

3.  A  visible  sign  in  a  sacrament  is  that  visible  substance  which 
God  has  selected,  and  that  action  in  relation  to  it  which  he  has 
prescribed,  and  which  sign  he  has  appointed  to  signify  the  spiritual 
things  of  his  covenant. 

4.  The  material  substance,  together  with  the  appropriate  man- 
ner in  which  it  is  to  be  used,  is  called  the  element  of  a  sacrament. 

Let  us  now  prove  that  a  visible  sign  is  essential. 

(1.)  We  might  argue  that  all  the  sacraments  which  God  has 
instituted  have  visible  signs ;  but, 

(2.)  We  prefer  to  direct  your  attention  to  the  very  nature  of  a 
sacrament,  which  is  an  ordinance  of  religion  in  which  certain  in- 
visible things  of  God  are  signified  by  certain  visible  signs.  Take 
away  the  visible  sign,  and  it  may  be  something  else :  it  may  be 
inspiration,  it  may  be  an  audible  sign,  like  the  Word  spoken,  but 
it  cannot  be  a  sacrament. 

(3.)  Sacraments  address  themselves  to  the  e_ye,  and  are  designed 
to  strengthen  and  confirm  that  faith  which  cometh  by  hearing. 
Hence  they  can  operate  like  all  visible  seals. 

But  is  it  required  in  a  sacrament,  that  the  visible  substance, 
or  object  used,  should  be  either  a  natural  sign  of  the  thing  signi- 
fied, or  wholly  an  arbitrary  sign,  as  a  ribbon  or  star  on  the  breast 
is  a  sign  of  knighthood  and  nobility?  We  answer,  1,  that  the 
visible  sign  need  not  be  such  as  to  lead  our  thoughts  by  natural 
and  familiar  associations  to  the  thing  signified ;  nor,  2,  should  it  be 
wholly  an  arbitrary  sign.  Augustine  in  his  Epistles  (ad  Bonif.  23) 
observes,  "that  if  the  visible  sign  had  not  a  likeness  of  those 
things  of  which  they  are  sacraments,  they  would  be  no  sacraments 
at  all." 

The  visible  sign,  therefore,  must  have  some  adaptation  in  its 
properties  and  previous  use,  to  represent  the  thing  signified  by  it. 
At  the  same  time  it  must  here  be  a  sign  by  Divine  selection  and 
appointment,  and  no  otherwise. 

But  here  it  may  be  asked.  How  are  the  visible  signs  in  sacra- 
ments to  be  distinguished  from  other  visible  signs  of  Divine  mer- 
cies, which  God  hath  instituted ;  such,  for  instance,  as  the  rain- 
bow in  the  clouds,  as  Gideon's  fleece,  etc.  ?  We  answer,  first,  that 
some  of  those  signs  are  to  be  easily  distinguished  from  the  visible 
signs  in  sacraments,  by  the  circumstance  that  they  are  temporary 
signs,  not  permanent  institutions ;  that  they  belong  to  the  miracu- 


Lect.  XIII.]  Sacraments — TJie  Things  Signified.  279 

lous  operations  of  Deity,  and  not  to  the  ordinary  dispensations  of 
his  grace;  and  that  they  belong  to  other  covenants  than  that 
covenant  with  Abraham,  by  which  the  Church  was  organized 
on  the  principle  of  visible  unity.  Secondly,  that  all  those  visible 
signs  may  be  distinguished  from  the  visible  signs  in  the  sacra- 
ments, by  the  principal  end  in  the  institution  of  the  latter,  which 
is,  that  they  should  signify  and  seal  the  privileges  and  blessings  of 
the  everlasting  covenant.     (Gen.  xvii.) 

"V\^e  now  come  to  this  important  doctrine,  that  the  visible  signs  or 
elements  alone,  do  not  constitute  the  sacraments.  It  is  the  Divine  "Word 
of  the  Scriptures  that  gives,  not  only  being,  but  any  worth  and 
utility,  to  the  sacraments.  Take  away  the  word  of  their  institu- 
tion— the  record  in  the  Scriptures  that  God  has  appointed  certain 
things  with  certain  actions,  to  be  sacraments — and  they  must  cease 
to  exist.  Take  away  the  revelations  of  Jesus  Christ,  and  the 
sacraments  have  no  meaning.  Take  away  the  word  of  promise 
which  God  has  united  to  the  sacraments,  and  these  ordinances 
would  be  valueless ;  for  there  would  be  no  evidence  that  an}'-  Di- 
vine blessing  would  attend  their  observance.  Augustine  correctly 
says:  "The  Word,  united  to  the  element,  makes  the  sacrament. 
The  element,"  he  adds,  "  is  the  visible  sign  and  whole  ceremony 
prescribed  in  relation  to  it :  the  "Word  is  the  promise  of  grace 
annexed  to  the  observance  of  the  visible  institution." 

The  Church  of  God  therefore  always  unites  the  Word  with  the 
element,  and  is  obliged  to  condemn,  not  only  the  idolatry  of  the 
Popish  mass,  but  the  secret  prayers  and  mummeries  of  the  priests 
in  keeping  mass,  and  the  absence  of  the  Divine  Word  from  that 
awful  corruption  of  the  Saviour's  institution. 

Third.  From  the  visible  sign  of  the  sacraments,  we  must  turn 
our  inquiry  to  the  things  signified. 

1.  If  sacraments  are  of  Divine  institution,  if  they  are  visible  signs 
and  seals  of  God's  covenant,  and  if  their  religious  observance  is  a 
branch  of  Christian  duty,  and  forms  a  part  of  public  Christian 
worship — then,  we  may  rest  assured,  that  lohat  is  signified  by  the 
visible  sign  in  sacraments  must  be  important  in  its  nature,  and 
must  relate  to  the  privileges  and  mercies  comprehended  in  the 
establishment  and  preservation  of  the  visible  Church,  and  in  the 
promises  of  the  Abrahamic  covenant. 


280  Pastoral  Duties.  [Leot.  XIIL 

2.  But  tlie  Ohurcli  derives  her  existence  from  the  mediation  of 
the  Son  of  God ;  and  all  the  privileges  and  blessings  which  she 
enjoys,  and  which  are  bestowed  as  covenanted  mercies,  are  of 
Christ's  procuring. 

8.  The  great  things,  therefore,  signified  by  the  visible  signs  of 
the  sacraments,  are — • 

The  Mediator  Jesus  Christ,  and  the  privileges  and  blessings  of 
his  procuring,  bestowed  on  the  visible  Church  of  God.  Accord- 
ingly, we  are  told  in  the  Scriptures,  first,  that  circumcision  was  the 
seal  of  the  righteousness  of  faith,  as  standing  opposed  to  the 
righteousnes  of  works ;  and  of  course  exhibiting  that  Saviour  who 
was  the  sum  of  the  gospel  promise  from  the  beginning,  and  who 
is  the  "  end  of  the  law  for  righteousness  to  every  one  that  be- 
lieveth."  (Rom.  iv.)  Second,  that  the  lamb  in  the  passover  had 
such  an  appointed  and  sacramental  relation  to  the  same  Saviour, 
that  Paul  called  that  Saviour  "the  Passover."  (1  Cor.  v.  7.)  Third, 
that  the  application  of  water  in  baptism,  is  a  sign  of  the  washing 
away  of  sin  by  the  blood  and  Spirit  of  Christ.  (Acts  ii.  38  ;  Rom. 
vi.  3.)  And  fourth,  that  the  bread  and  wine  in  the  Supper,  "  is 
the  communion  of  the  blood  and  body  of  Christ."    (1  Cor.  x.  16.) 

But,  while  Jesus  Christ  and  the  privileges  and  mercies  of  his 
procuring  and  bestowment  in  his  visible  Church,  constitute  the 
great  things  signified  by  the  visible  signs  of  the  sacraments,  yet, 
for  our  better  understanding  of  the  doctrine  of  the  sacraments, 
three  facts  are  to  be  stated  and  carefully  noted ; 

(1.)  The  first  is,  that  besides  the  great  things  to  be  signified  and 
sealed  by  the  sacraments,  God  may  make  these  ordinances  to  be 
memorials  of  other  things  connected  with  the  preservation  and  local 
circumstances  of  his  visible  Church,  according  to  the  dispensation 
under  which  she  is  placed. 

Thus  he  made,  under  the  old  economy,  the  sign  of  circumcision 
to  be  significant,  not  only  of  things  purely  spiritual  and  connected 
with  the  redemption  in  Christ  Jesus,  but  also  of  a  carnal  descent 
from  Abraham,  as  he  was  pleased  to  confine  his  visible  Church  to 
the  family  of  Abraham.  A  man  might  be  circumcised  in  process 
of  time,  who  was  not  of  Abram's  seed ;  and  some  of  Abram's 
descendants  might  retain  the  rite  of  circumcision  who  had  apos- 
tatized from  Abram's  God :  but  no  man  could  be  acknowledged 
to  be  of  the  family  of  Abram  who  was  uncircumcised. 


LsoT.  XIII.]    Sacraments — The  Tlangs  Signified,  Various.  281 

Circumcision  also,  besides  being  "a  seal  of  the  righteousness  of 
faith"  to  those  who  were  circumcised  in  heart,  as  well  as  outwardlj'-, 
was  also  a  seal  to  all  the  circumcised  in  the  visible  Church,  of  the 
promise  of  the  covenant  relating  to  the  possession  of  the  land  of 
Canaan;  inasmuch  as  Jehovah  was  pleased  to  give  his  visible 
Church  and  her  worship  a  fixed  location  in  that  particular  coun- 
try, and  to  make  Jerusalem  his  dwelling-place. 

Thus  also  with  respect  to  the  Passover.  This  sacrament  ex- 
hibited ''the  Lamb  of  God  which  taketh  away  the  sin  of  the 
world,"  the  bitterness  of  repentance,  and  the  pilgrimage  of  the 
saint;  but  its  visible  signs  were  also  a  memorial  to  the  whole 
Jewish  Church  of'  the  deliverance  from  Egypt,  and  of  the 
afflictions  of  the  Israelites  in  that  country.  Exod.  xii.  26,  27 : 
"And  it  shall  come  to  pass,  when  your  children  shall  say  to  you, 
What  mean  ye  by  this  service  ?  that  ye  shall  say,  It  is  the  sacri- 
fice of  the  Lord's  passover,  who  passed  over  the  houses  of  the 
chidren  of  Israel  in  Egypt,  when  he  smote  the  Egyptians  and 
delivered  our  houses." 

This  mixed  character  of  the  sacraments  of  the  ancient  dis- 
pensation, must  be  kept  in  view  to  understand  the  Scriptures. 
The  Baptist  writers  have  attempted  to  remove  every  degree  of 
spirituality  from  circumcision,  and  even  to  deny  the  existence 
of  a  Church  under  the  Old  Testament,  in  order  that  they  might 
set  aside  the  argument  for  infant  church-membership,  founded 
upon  the  Abrahamic  covenant  and  circumcision. 

Others,  again,  have  contended  that  the  sacraments  of  the  old 
dispensation  had  no  reference  whatever  to  any  thing  save  Christ 
and  his  benefits.  According  to  our  views,  both  err ;  for  the 
Scriptures  ascribe  to  circumcision  and  the  passover  a  mixed 
character. 

I  need  not  observe,  that  on  the  change  of  dispensation,  after 
our  Saviour's  appearance  here  and  ascension  into  heaven,  the 
Church  was  to  be  extended  to  all  people,  and  no  longer  have  a 
locality :  hence  the  sacraments  of  Baptism  and  the  Lord's  Supper 
could  be  made  to  suit,  in  their  visible  signs,  the  greater  spirituality 
of  the  new  dispensation,  and  refer  to  spiritual  objects  alone. 

(2.)  The  second  fact  to  be  here  noted  is,  that  the  privileges  and 
mercies  procured  by  the  mediation  of  Christ,  and  bestowed  upon 
his  visible  Church,  are  various:  hence  the  apostle  Paul  could  say. 


282  Pastoral  Duties.  ^  [Lect.  XIII. 

in  describing  the  privileges  and  mercies  of  the  Jews  in  the  ancient 
Church,  Eom.  iii.  1,  2,  3 :  "What  advantage  then  hath  the  Jew? 
or  what  profit  is  there  of  circumcision  ?  Much  every  way : 
chiefly,  because  that  unto  them  were  committed  the  oracles  of 
God,  For  what  if  some  did-  not  believe  ?  Shall  their  unbelief 
make  the  faithfulness  of  God  without  effect  ?"  Again,  Eom.  ix.  4 : 
"  Who  are  Israelites ;  to  whom  pertaineth  the  adoption,  and  the 
glory,  and  the  covenants,  and  the  giving  of  the  law,  and  the 
service  of  God,  and  the  promises ;  whose  are  the  fathers,  and  of 
whom,  as  concerning  the  flesh,  Christ  came." 

The  various  blessings  signified  and  sealed  by  the  sacraments, 
it  is  not  necessary  to  enumerate  here.  It  will  be  suf&cient  to 
observe  that  some  of  them  can  be  enjoyed  by  the  impenitent  and 
unholy  in  the  visible  Church,  and  all  of  them  by  those  "  who 
believe  with  the  heart  unto  righteousness."   This  leads  me  to  the 

(3.)  Third  fact  to  be  noted,  and  which  I  shall  state  briefly. 
It  is  this:  The  covenant  made  with  Abraham,  and  the  visible 
Church  organized  by  it,  were  so  constituted  as  to  comprehend 
a  twofold  seed  or  character  ;  "  a  seed  born  after  the  flesh,  and  a  seed 
born  after  the  Spirit."  Such  is  the  visible  Church  in  its  composition 
still,  and  such  it  ever  will  be  on  earth.  Now,  the  sacraments  sig- 
nify and  seal  to  all  who  are  in  the  visible  Church ;  but  they  do  not 
signify  and  seal  to  all,  the  same  things:  for  instance,  circumcision 
did  not  seal  to  Ishmael  and  Esau,  who  were  in  the  visible  Church, 
all  that  it  sealed  to  Abraham,  Isaac,  and  Jacob.  More  of  this 
hereafter. 

At  present,  let  me  conclude  this  lecture,  with  observing  that 
the  visible  sign  in  the  sacraments  is  in  various  respects  to  be 
distinguished  from  the  tiling  signified.  First,  the  sign  is  earthly 
and  visible,  but  the  main  thing  signified  is  invisible  and  spiritual. 
Second,  the  one  is  received  by  the  body,  the  other  is  enjoyed  by 
the  soul.  Third,  so  far  as  Christ  in  his  saving  grace  is  signified, 
the  thing  signified  is  necessary  to  salvation ;  the  sign  is  not.  Fourth, 
the  signs  vary  in  various  sacraments ;  but  the  thing  mainly  signi- 
fied is  the  same  in  all :  for  the  covenant  is  an  everlasting  cov- 
enant. 

In  another  lecture,  I  shall  finish  my  remarks  on  the  sacraments 
in  general. 


LECTURE    XIV. 

■ 

ADMINISTRATION  OF  THE   SACRAMENTS,  CONTINUED. 
OBSERVATIONS  ON  THE  SACRAMENTS,  CONTINUED. 

To  sacraments,  we  said  in  a  former  lecture,  belong,  1.  A 
Divine  institution;  2.  A  visible  sign;  3.  The  thing  signified; 
4.  The  union  between  the  external  sign  and  the  thing  signified ; 
6.  The  design,  or  end.  We  have  disposed  of  the  three  first,  and 
must  now  speak  of  the 

Fourth,  The  union  of  the  external  sigyi  with  the  thing  signified 
by  it. 

1.  This  union  of  the  sign  with  the  thing  signified,  is  what  is 
called  the  ^'■fi)rma^''  of  the  sacraments. 

The  word  "forma"  is  borrowed  from  the  schools  of  ancient 
philosophy  and  scholastic  theology,  and  denotes  a  certain  modi- 
fication of  a  thing,  which  serves  to  give  that  thing  a  peculiar 
manner  of  existence.* 

In  the  sacraments,  "the  matter"  consists  of  the  visible  signs 
or  elements,  and  of  the  things  represented  by  them ;  and  if  there 
were  nothing  more,  those  elements  would  be  pictures  and  em- 
blems of  certain  things,  but  they  would  not  be  sacraments.  The 
form,  or  union  of  the  signs  with  the  things  signified,  is  therefore 
necessary  to  constitute  certain  ordinances  "sacraments."  Sup- 
posing that  the  application  of  the  water  in  baptism,  and  of  the 
distribution  of  the  bread  and  wine  in  the  Supper,  had  no  specific 
union  to  the  grace  of  the  Redeemer,  or  no  fonna,  as  the  mctaphy- 


*  Forma. — Pinto  considered  the  investigation  of  forms  to  be  the  proper  object  of 


science. 


284  Pastoral  Duties.  [Lect.  XIV. 

sicians  say,  it  would  then  be  obvious  that  they  might  be  referred 
to  other  things,  and  would  cease  to  be  seals  of  that  grace  in 
particular. 

2.  With  regard,  now,  to  this  union,  there  would  be  no  need 
of  any  special  instructions  and  explanations,  had  there  been  no 
errors  entertained  and  propagated  about  the  sacraments.  The 
common  sense  of  Christians  under  the  direction  of  faith  would 
have  easily  understood,  that  the  institution  and  promise  of  God 
had  made  such  a  union  between  the  signs  and  things  signified, 
as  to  subserve  the  interests  of  the  Church,  and  to  promote  the 
spiritual  benefit  of  the  true  believer.  But  bad  doctrines  in  con- 
nection with  this,  as  well  as  of  every  other  branch  of  theology, 
have  been  taught ;  hence  we  are  under  the  necessity  of  inquiring. 
What  is  the  union  that  exists  in  the  sacraments  hetween  the  sign  and 
the  thing  signified? 

(1.)  The  Roman  Catholics  have  contended  strenuously,  that  the 
signs  in  the  Supper,  after  consecration  by  the  priest,  are  changed 
into  the  body  and  blood  of  Christ :  hence  it  would  appear  that 
they  consider  the  union  between  the  sign  and  the  thing  signified 
to  be  such,  that  the  one  is  locally  and  corporally  concealed  under 
the  form  of  the  other.  They  also  teach  that  in  the  water  of  bap- 
tism, provided  the  intention  of  the  priest  be  good,  the  grace  sig- 
nified is  so  united  to  and  incorporated  with  the  sign,  that  the  sign 
communicates  to  those  who  receive  it,  ex  opere  operato,  regener- 
ation, forgiveness  of  sins,  etc. 

The  Council  of  Trent,  in  their  eighth  Canon,  Sess.  vii.,  speak 
on  this  wise:  "Let  him  be  accursed,  who  says,  that  by  the  sacra- 
ments of  the  new  law,  grace  is  not  given  ex  opere  operate ;  that 
is  to  say,  by  virtue  of  the  duty  or  act  which  we  perform." 

(2.)  Those  Lutherans^  also,  who  receive  the  doctrines  which  M. 
Luther  taught  in  relation  to  the  Supper,  contend  for  a  kind  of 
local  and  corporeal  union  of  the  sign  with  the  thing  signified. 

In  consequence  of  such  notions,  fraught  with  error,  we  are 
constrained  to  teach,  that  the  union  of  the  sign  with  the  thing 
signified  is, 

i.  Negatively,  not  a  natural  union,  such  as  that  of  matter  and 
form,  as,  for  example,  heat  and  light  in  the  rays  of  the  sun ;  and 
not  a  local  and  corporeal  union,  as  that  which  we  perceive  in 
bodies  cemented  together,  so  that  the  body  and  blood  of  Christ 


Lect.  XIV.]         Sacrantenis — Signification  of  the  Signs.  285 

are  bodily  united  with  the  water,  the  bread,  and  the  wine ;  nor 
such  a  spiritual  union  as  would  arise  from  the  thing  signified 
being  infused  into  the  sign,  so  that  the  sign  acquires  the  virtue  of 
the  grace  signified. 

ii.  But  positively,  it  is  a  relative,  and  usually  called  a  sacra- 
mental union,  consisting  in  the  divinely  appointed  relation  of  the 
sigtf  with  the  thing  signified  in  the  sacraments,  and  no  where  else, 
and  in  the  uniting  of  both  in  the  mind  of  the  believer.  When  the 
believer  receives  the  sign  from  the  minister  of  Christ,  and  the 
grace  signified  through  the  Word  and  Spirit  of  Christ,  they  are, 
on  his  receiving  both  together,  united  in  his  mind,  and  this  is 
their  sacramental  union. 

iii.  Hence  it  follows,  that  this  union  is  formed,  not  by  the 
preacher  speaking  certain  words  on  the  administration  of  the 
sacraments,  but  by  the  word  of  promise  connected  with  the  or- 
dinance duly  administered,  and  by  the  agency  of  the  Spirit  of 
Christ  in  fulfilhng  his  promise. 

(3.)  Here,  it  may  be  proper  to  advert  to  another  erroneous  doc- 
trine of  the  Roman  Catholics.  They  teach,  that  the  intention  of 
the  priest  is  absolutely  necessary  to  constitute  a  sacrament ;  so 
necessary,  that  if  the  priest  has  not  intended  to  administer  the 
sacrament  to  a  communicant,  to  that  end  for  which  the  Saviour 
instituted  it,  in  that  case  it  is  no  sacrament  at  all ;  the  child  is  not 
baptized,  the  Christian  has  not  eaten  of  the  Supper:  nay,  they 
say,  that  if  the  priest  himself  has  not  been  baptized  according  to 
this  good  intention,  he  is  no  priest,  and  all  his  official  acts  are  null 
and  void.  This  doctrine  we  oppose  on  the  following  substantial 
grounds :  First,  there  is  no  such  doctrine,  nor  any  thing  like  it, 
in  the  Scriptures.  The  Holy  Spirit  has  not  connected  the  true 
administration  of  the  sacraments  with  the  views  and  dispositions 
of  ministers.  Were  this  so,  then,  second,  the  efficacy  of  the  sa- 
craments would  depend,  not  on  the  promise  and  blessing  of  God, 
but  upon  the  temper  of  a  minister.  Then  also,  third,  we  could 
have  no  evidence  that  we  ourselves  are  baptized,  or  that  those 
who  administer  the  sacraments  have  a  right  to  do  so.  But,  hap- 
pily, the  sacraments  do  not  derive  their  existence  and  their  useful- 
ness from  the  pious  intentions  of  their  administrators.    And  now, 

3.  Having  dismissed  this  error,  let  me  direct  your  attention  to 
a  few  important  truths  connected  with  this  subject.     In  conse- 


286  Pastoral  Duties.  [Lect.  XIV. 

quence  of  that  union  of  the  sign  with  the  thing  signified  of  which 
we  have  just  spoken,  there  is  a  remarhdble  'phraseology  used  by 
the  inspired  writers,  in  relation  to  the  sacraments.  For,  in  exam- 
ining the  Scriptures,  we  find, 

1st.  That  they  give  to  the  sign^  in  some  passages,  the  name  of 
the  thing  signified.  Thus:  First,  circumcision  is  called  the  "cove- 
nant," (Gen.  xvii. ;)  second^  the  lamb  is  the  "  Lord's  Passover,' 
(Exod.  xii. ;)  third,  the  bread  is  Christ's  body,  (Matt.  xxvi. ;) 
fourth,  the  cup  of  wine  is  the  New  Testament  in  his  blood,  (1 
Cor.  xi.) 

1.  With  regard  to  the  first  passage  quoted,  (Gen.  xvii.  10,)  we 
must  observe,  that  it  has  often  been  brought  into  controversy 
with  the  Papists,  who  misapply  the  words,  "  This  is  my  body,"  to 
support  their  doctrine  of  transubstantiation  in  the  Mass :  for,  as 
they  argue,  if  circumcision,  "or  a  man's  being  circumcised,"  which 
is  but  "the  sign,"  is  called  '■Hhe  covenant^^  of  which  it  is  a  sign, 
then  may  the  bread  in  the  Supper  be  denominated  Christ's  lody. 
Hence  Bellarmine  and  Vega  have  attempted  to  destroy  .the  argu- 
ment which  that  passage  affords.  They  have  contended  that  cir- 
cumcision was  tlie  covenant  itselfi  But  this  it  could  not  be,  in  its 
nature,  no  more  than  bread  can  be  Christ's  body.  Besides,  Je- 
hovah calls  it,  vs.  11,  "the  token  of  his  covenant." 

2.  In  Exod.  xii.  11,  that  which  was  to  be  eaten  in  haste,  to 
wit,  the  lamb  killed  and  roasted,  is  called  the  passover  of  the 
Lord  :  the  sign  bears  the  name  of  the  thing  signified.  Hence  the 
reformer  Zuinglius  drew  an  argument  from  this  passage,  to  which 
he  was  directed  in  a  dream,  to  refute  the  Romanists  in  a  debate 
on  doctrines. 

8.  In  Matt,  xxvi.,  the  Papists  understand  the  words  literally. 
They  say,  the  bread  in  the  Supper  is  Christ's  real  body :  but  if  the 
words  be  so  understood,  and  if  at  the  institution  of  the  Supper 
the  bread  was  in  reality  the  body  of  Christ,  then  we  are  sure  that 
he  was  not  crucified  in  body;  for  it  is  acknowledged  that  the 
bread  was  not  crucified,  but  eaten.  Common  sense,  however,  per- 
ceives that  in  that  and  other  passages  the  sign  bears  the  name  of 
the  thing  signified  by  it. 

4.  The  Hke  phraseology  is  used  in  relation  to  the  sign  in  bap- 
tism, (Tit.  iii.  5,)  where  it  is  called  "the  washing  of  regeneration." 
But,  on  this  passage,  Liringiiis,  the  Catholic,  raises  this  argument 


Lect.  xrv.]        SacramenU — Signification  of  the  Signs.  287 

to  support  the  doctrine  of  the  Council  of  Trent :  "  Baptism,"  ho 
says,  "is  here  called  the  washing  or  laver  of  regeneration,  which 
is  an  evident  proof  that  the  sacraments,  and  of  course  Baptism, 
works  the  grace  of  regeneration  in  the  soul."     We  answer : 

i.  If  water  baptism  did  this,  Paul  would  not  have  added,  "the 
renewing  of  the  Holy  Ghost ;"  showing  that  regeneration  in  the 
soul  is  effected,  not  by  baptism,  but  by  the  power  of  the  Holy 
Ghost. 

ii.  But  water  baptism  is  here  called  "the  washing  of  regenera- 
tion," because  it  is  a  sign  and  seal  of  regeneration. 

iii.  Unbaptized  adults  who  are  converted,  are  renewed  by  the 
Holy  Ghost  hefore  they  are  baptized,  as  was  the  case  with  Paul 
and  Lydia :  hence  regeneration  cannot  be  effected  by  baptism. 

In  noticing  the  phraseology  of  the  inspired  writers,  we  find 
also, 

2nd.  The  thing  signified  hears  the  name  of  the  sign.  Thus,  Christ 
is  called  "the  Passover,"  (1  Cor.  v.  7,)  and  "the  Lamb,"  (Johni. 
36.)  With  respect  to  1  Cor.  v.  7,  there. are  two  comments  of  those 
distinguished  enemies  of  our  sound  doctrines,  Bellarmine  and 
Crellius,  very  various  indeed,  to  which  I  shall  advert. 

1.  Bellarmine,  the  champion  of  the  Catholics,  says,  (De  Miss.  1. 
i.  c.  7 :)  "  The  Passover  was  a  type  of  the  Mass  :  the  Passover  was 
a  sacrifice,  so  is  the  Mass."  We  answer :  First,  there  is  no  proof 
that  the  Passover  was  a  type  of  the  Mass.  But,  second,  it  was  the 
expiatory  sacrifice  of  Christ  which  it  signified,  and  not  the  human 
invention  of  the  Popish  Mass.  Third,  we  believe  the  Lord's  Supper 
to  be  a  sacrifice,  eucharistical,  not  expiatory.  Fourth,  the  Mass  is 
said  to  be  a  daily  expiatory  sacrifice  for  sin,  and  therefore  we 
abhor  it. 

2.  The  other  comment  of  the  head  of  the  old  Socinian  interest, 
whose  learning  now  stands  the  modern  Unitarians  in  stead,  is  more 
serious.  Crellius,  in  his  controversy  with  Grotius,  who  argued  from 
1  Cor.  V.  7,  that  Christ  made  satisfaction  for  our  sins,  says,  "that 
Paul  here  uses  the  death  of  Christ  merely  as  a  motive  to  induce 
us  to  forsake  our  sins ;  for  he  immediately  adds,  '  Let  us  therefore 
keep  the  feast,  not  with  the  leaven,'  etc.  Now,  this  militates 
against  an  atonement :  for  if  Christ  has  satisfied  for  our  sins,  then 
our  sins  cannot  injure  us ;  we  are  at  liberty  to  sin."  We  answer: 
First,  the  very  argument  which  the  apostle  uses  to  show  why 


288  Pastoral  Duties.  [Lect.  XIV. 

Christians  should  observe  the  Supper  with  a  holy  temper,  is  this, 
that  the  Supper  is  a  feast  in  which,  symbolically,  Christ  is  the 
Lamb  sacrificed  for  us.  This  was  the  strongest  argument  that  his 
pen  could  employ.  Second,  the  doctrine  of  the  atonement  taught 
in  this  passage  was  what  Paul  gloried  in  teaching.  (Rom.  iv.  25 ; 
1  Tim,  ii.  6,  etc.)  Third,  the  atonement  is  the  evangelical  tree 
which  produces  in  believers,' as  its  branches,  the  fruits  of  repent- 
ance, sanctification,  and  godly  living.  So  the  apostles  taught ;  so 
converted  sinners  have  felt.  1  Pet.  ii.  24 :  "  Who  his  own  self  bare 
our  sins  in  his  own  body  on  the  tree,  that  we  being  dead  to  sins, 
should  live  unto  righteousness,  by  whose  stripes  ye  were  healed." 
"  "We  are  crucified  with  Christ,"  etc.  1  Cor.  i.  80 :  "  He  is  made 
unto  us,"  "sanctification,"  etc. 

But,  not  to  dwell  on  an  argument  which  the  enemies  of  Chris- 
tianity used  in  Paul's  days,  as  appears  from  Rom.  vi.,  Ave  proceed 
to  observe — 

3rd.  That  the  inspired  writers  sometimes  ascribe  to  the  sign, 
the  power  and  efficacy  of  the  thing  signified.  Acts  xxii.  16:  "And 
now  why  tarriest  thou?  Arise  and  be  baptized,  and  wash  away 
thy  sins,  calling  on  the  name  of  the  Lord." 

Regardless  of  the  phraseology  here,  of  which  we  are  speaking, 
Bellarmine  argues  from  this  passage,  "  that  baptism  takes  awa}'" 
sin  by  its  efiicient  operation  as  a  sacrament  ajjpointed  to  that  end. 
Sins  are  washed  away  by  it ;  it  communicates  regeneration  and 
salvation."  Answer :  First,  then  is  baptism  substituted  for  the 
cross  of  Christ ;  for  "the  blood  of  Jesus  Christ  cleanseth  us  from  all 
sin."  (1  John  i.  Y.)  Second,  it  is  impossible  that  water  in  baptism 
can  remove  moral  pollution.  Even  admitting  that  sins  are  forgiven 
on  the  administration  of  baptism,  yet  that  washing  away  is  the 
work  of  the  atoning  blood  and  grace  of  Christ.  But,  third,  bap- 
tism was  to  the  adult  believer  the  visible  sign  and  seal  of  forgive- 
ness.    In  this  sense  it  is  here  spoken  of,  etc. 

But  here,  says  a  Baptist  writer,  it  is  required  of  him  who  is 
baptized,  "to  call  upon  the  name  of  the  Lord."  Now,  infants 
cannot  do  this ;  therefore  infants  are  not  fit  subjects  of  baptism. 
Answer :  First,  the  words  were  addressed  to  Saul  of  Tarsus,  who 
was  an  adult,  and  do  not  apply  to  infant  subjects  of  baptism.  Se- 
cond, circumcision  bound  to  the  observance  of  the  whole  ceremonial 
law ;  but  infants  could  not  keep  this  law,  _yet  they  were  circum- 


Lect.  xrv.]        Sacraments — Signification  of  the  Signs.  289 

cised.  Third,  faith  is  as  necessary  to  salvation,  as  calling  upon  the 
name  of  the  Lord  is  to  the  enjoyment  of  baptism  and  forgiveness. 
Bat  infants  cannot  believe ;  are  they  therefore  not  saved  ?  Fourth, 
to  come  near  to  the  point:  It  is  written,  "All  who  call  upon  the 
name  of  the  Lord  shall  be  saved."  Are  infants  therefore  excluded 
from  salvation?  for  they  cannot  call  upon  the  name  of  the  Lord. 

4th.  To  the  thing  signified  the  inspii:ed  writers  sometimes  ascribe 
the  ceremony  in  relation  to  the  sign.  "The  blood  of  Christ  washes 
away  sin."    It  is  "the  blood  of  sprinkling."     (Heb.  xii.) 

5th.  The  inspired  writers  aj)ply  the  names  of  the  sacraments  of  the 
Old  Testament,  to  designate  those  who  are  members  of  the  Church  under 
Hie  new  dispensation  of  gra/x.  Believers  of  every  nation  now,  are 
called  "the  circumcised  and  the  circumcision,"  (Phil.  iii.  3  ;)  and 
we  are  said,  in  observing  the  Lord's  Supper  rightly,  to  keep  the 
feast  of  the  passover,  "not  with  the  leaven  of  malice  and  wicked- 
ness, but  with  the  unleavened  bread,"  etc.    (1  Cor.  v.  7.) 

This  is  a  most  important  fact;  for  it  proves  two  things  for 
which  we  contend,  against  the  Baptists  and  others,  to  wit : 

1.  That  the  sacraments  of  the  Old  Covenant  had  the  same 
relation  to  the  Saviour  and  the  work  of  redemption,  that  Baptism 
and  the  Lord's  Supper  have :  they  were  not  ordinances  merely 
ceremonial  and  national,  pertaining  only  to  the  Jews  as  they  were 
a  nation  separated  by  certain  religious  institutions  from  all  other 
people ;  but  sacraments  which  indicated  relations  to  the  visible  Church, 
such  as  believers  now  sustain,  which  belonged  to  the  gospel  prom- 
ise and  the  covenant  made  with  Abraham,  and  which  signified  and 
sealed  spiritual  privileges  and  blessings. 

If  the  passover  and  circumcision  had  no  relation  to  the  visible 
Church,  and  the  covenant  which  organized  that  Church,  and  the 
promised  Seed  and  the  religion  of  the  heart  with  its  proper  exer- 
cises, it  would  be  difficult  to  perceive  how  believers  now  could  be 
called  "  the  circumcision,"  and  that  circumcision  be  described  as 
those  "who  worship  God  in  the  Spirit,  rejoice  in  Christ  Jesus,  and 
have  no  confidence  in  the  flesh."     But,  not  to  enlarge, 

2.  "We  observe,  that  the  phraseology  of  the  apostle  exhibits 
another  important  fact,  viz :  the  identity  of  the  visible  Church  un- 
der both  the  old  and  new  dispensations.  If  the  society  remain  the 
same,  then  the  members  of  it  may  be  distinguished  by  those  names 
which  its  members  of  old  bore;  for  those  names  are  expressive  of 

19 


290  Pastoral  Duties.  [Lect.  XTV. 

the  same  character  and  relations.  Christians  can  be  called  the  cir- 
cumcised— the  ^eed  and  children  of  Abraham,  and  the  branches  of 
the  olive  tree  in  which  the  Jews  once  grew,  as  natural  branches. 
But  let  the  churches  be  different  societies,  and  that  phraseology  is 
inadmissible. 

Before  I  proceed  to  speak  of  the  ends  for  which  sacraments  have 
been  instituted,  let  me  just  point  out,  first,  in  what  respects  the 
sacraments  and  the  "Word  agree,  and  in  what  respects  they  differ; 
and,  second,  in  what  respects  the  sacraments  of  the  Old  and  New 
Testaments  agree,  and  wherein  they  differ. 

(1.)  The  sacraments  and  the  Word — wherein  they  agree  and  differ. 

The  Word  and  the  sacraments  have  the  following  things  in  com- 
mon, viz  :  First,  they  have  both  God  for  their  author  ;  second, 
they  both  address  the  mind  through  the  external  senses ;  third, 
they  are  both  to  be  dispensed  by  ministers  of  the  Word. 

That  there  is  an  order  of  men  appointed  to  preach  the  Word, 
and  who  in  this  particular  of&ce  are  the  ambassadors  for  Christ, 
we  have  proved  elsewhere.  Now,  that  these  regular  ministers  of 
the  Word  are  to  be  the  sole  dispensers  of  the  sacraments,  we  prove, 
first^  from  the  connection  which  the  sacraments  have  with  the  Word 
They  form  a  part  of  those  "  mysteries  "  of  which  ministers  are  the 
appointed  "  stewards."  (1  Cor.  iv.  1.)  Second,  from  the  fact,  that  the 
Saviour  has  connected  the  administration  of  the  sacraments  with 
the  office  of  a  preacher,  of  a  Christian  teacher  and  pastor.  (Matt, 
xxviii.  19.)  "Go  ye  and  teach  all  nations,  baptizing  them,"  etc. 
(Mark  i.  4.)  Thirds  from  the  fact,  that  sacraments  are  to  be  admin- 
istered in  the  name  of  Christ,  under  the  present  dispensation,  and, 
therefore,  to  be  dispensed  by  those  alone,  who  have  authority  to 
act  in  his  name.  "  Now  that  we  are  ambassadors  for  Christ,"  etc. 
Fourth,  from  the  fact,  that  it  would  be  impossible  to  take  oversight 
of  the  flock  in  the  manner  which  the  Word  requires,  unless  the 
ministers  of  the  Word  had  the  sole  power  of  administering  the 
sacraments. 

This  doctrine,  the  Papists  violently  oppose.  They  teach,  that  a 
participation  in  the  Christian  sacraments  of  Baptism  and  the  Mass, 
is  essentially  necessary  to  salvation.  Accordingly,  they  say,  that 
rather  than  risk  the  loss  of  the  soul,  any  one,  if  a  priest  cannot  bo 
procured,  may  administer  baptism.  Midwives,  therefore,  are  per- 
mitted to  baptize  in  a  time  of  need. 


J 


Lect.  XIV.]        Sacraments — Signification  of  the  Signs.  291 

On  this  erroneous  doctrine  it  will  be  sufficient  to  observe, 
i.  That  the  sacraments  are  not  essential  to  salvation ;  ii.  That  they 
are  not  converting  ordinances,  though  God  may  accompany  their 
administration  with  what  measure  of  grace  he  sees  fit ;  and  conse- 
quently, iii.  That  there  is  no  authority  and  no  necessity  for  lai/ 
baptism.  Correctly  does  Augustine  teach,  "  that  it  is  not  the  want, 
but  the  contempt  of  the  holy  sacraments,  that  damns ;  for  such 
contempt  indicates  the  existing  dominion  of  sin  in  the  human 
heart." 

To  proceed  with  the  agreement.  The  sacraments  and  the  Word 
are  both  means  by  which  the  Holy  Spirit  operates,  and  they  both 
exhibit  and  express  the  grace  of  the  gospel. 

But  some  expect  to  obtain  from  the  sacraments,  grace,  of  which 
the  Word  does  not  speak,  and  upon  conditions  which  the  Word 
does  not  reveal  nor  recognize.  Towards  this  error,  the  Komish 
Church  strongly  leans ;  and  especially  many  in  her  communion, 
believe  that  they  may  receive  from  baptism  and  the  mass  that 
pardon  and  those  promises,  which  the  Divine  Word  declares  to  be 
communicated  to  no  adults  but  such  as  repent  and  turn  unto  the 
Lord,  believe  and  follow  Christ.  It  ought  therefore  to  be  strenu- 
ously maintained,  that  the  Word  and  sacraments  agree  in  exhibit- 
ing the  same  grace,  to  be  obtained  in  one  and  the  same  way. 

(2.)  Difference  between  the  Word  and  Sacraments. 

Let  us  now  proceed  to  consider  in  what  respects  the  sacraments 
differ  from  the  Word. 

i.  The  Word,  in  its  language,  is  made  up  of  artificial  sounds, 
such  as  by  human  institution  signify  to  the  mind  certain  things ; 
but  in  the  sacraments,  the  external  signs  are  visible  and  natural 
objects  of  God's  selection,  and  signify  those  things  alone  which  he 
hath  appointed  them  to  signify. 

ii.  The  Word  addresses  itself  to  the  external  senses  of  sigJit  and 
hearing;  but  the  signs  in  the  sacraments  are  objects,  not  only  of 
sight,  but  also  of  taste  and  feeling. 

iii.  The  Word  is  dispensed  to  all:  all  may  hear  it,  and  all  who 
hear  it  are  bound  to  believe  and  obey  it.  But  the  sacraments  are 
to  be  administered  to  those  only  who  are  members  of  the  visible 
Church,  or  who  on  a  profession  of  repentance  and  of  faith,  arc  to 
be  received  into  the  covenant. 

iv.  The  Word  goes  before  the  sacraments:  it  is  Vie  law  which 


292  Pastoral  Duties.  [Lect.  XIV. 

gives  existence  to  the  sacraments,  and  lias  a  power  and  authority 
entirely  independent  of  the  sacraments.  But  the  sacraments  de- 
pend upon  the  Word :  they  imply  the  revelations  and  promises 
of  the  Word,  and  are  altogether  insignificant  and  powerless  with- 
out the  Word.  Hence  Augustine  correctly  says,  "  The  sacrament 
is  the  Word  visible." 

V.  Again :  The  Word  reveals  the  whole  counsel  of  God,  and 
contains  history,  prophecy,  and  other  important  matter ;  but  the 
sacraments  signify  and  confirm  only  certain  great  truths  and 
promises  of  the  Word. 

vi.  By  the  Word,  the  Holy  Ghost  works  faith  in  those  who  are 
capable  of  understanding  it,  and  increases  and  confirms  that 
grace;  but  by  the  sacraments,  he  strengthens  and  confirms  the 
faith  already  existing  in  the  hearts  of  adults. 

vii.  The  Word  cannot  be  received  by  infants ;  but  sacraments 
may  be  administered  to  them,  if  they  are  in  the  covenant. 

viii.  The  Word  is  necessary  and  sufiicient  to  salvation ;  but  the 
sacraments  are  neither  necessary  nor  sufficient,  of  themselves,  to 
salvation. 

(3.)  I  shall  not  here  inquire  in  what  respects  sacraments 
differ  from  those  animal  sacrifices  and  other  similar  institutions 
which  were  required  under  the  law,  as  those  ordinances  of  wor- 
ship are  now  abolished,  and  no  confusion  or  error  can  result  from 
any  things  common,  which  those  sacrifices  had  with  sacraments. 
But  Christians  are  now  bound  to  offer  up  sacrifices  of  praise, 
thanksgiving  and  almsgiving,  and  make  a  consecration  of  their 
bodies  and  spirits  to  the  worship  and  service  of  God.  Now,  these 
sacrifices  are  easily  distinguished  from  the  sacraments,  as  will  ap- 
pear from  the  following  particulars : 

i.  These  sacrifices  are  acts  of  obedience  to  the  moral  law ;  but 
sacraments  are  positive  institutions,  directly  connected  with  the 
covenant  of  grace. 

ii.  These  sacrifices  are  acts  by  which  we  express  our  affections 
towards  God ;  but  the  sacraments  are  institutions  by  which  God 
expresses  his  good  will  towards  us,  by  which  he  is  pleased  to  sig- 
nify and  seal  certain  things  to  us.  It  is  true  that  the  sacraments, 
so  far  as  the  observance  of  them  is  an  act  of  obedience,  are  sacri- 
fices, and  thus  the  Lord's  Supper  may  be  called  a  sacrifice ;  but  it 
is  obvious  that  this  is  not  their  principal  end,  and  does  not  enter 


i 


Lect.  XIV.]         Sacraments — Signification  of  the  Signs.  293 

into  their  nature,  any  further  than  all  positive  institutions  of  reli- 
gion involve  the  duty  of  obedience  to  Divine  authority. 

(4.)  I  shall,  before  I  attempt  to  speak  of  the  design  and  end 
of  the  sacraments,  just  remark  on  the  points  wherein  the  sacra- 
ments of  the  covenant  under  both  Testaments  agree,  and  on  those 
points  wherein  they  differ. 

i.  The  sacraments  of  both  Testaments  agree  in  the  following 
respects,  viz:  First,  their  Author  is  God:  he  instituted  them. 
Second,  they  are  institutions  which  are  equally  holy  in  their 
nature.  Circumcision  was  as  holy  as  baptism  is,  and  baptism  is 
as  holy  as  the  Lord's  Supper. 

The  Baptists  exalt  the  holy  nature  of  baptism,  and  decry  cir- 
cumcision, in  order  to  exclude  infant  church-membership  from  the 
visible  Church  under  th-^.  present  dispensation. 

The  Papists  depress  the  character  of  baptism,  and  invest  the 
Lord's  Supper  with  a  high  degree  of  sanctity,  in  order  that  they 
might  throw  around  their  Mass  an  imposing  awfulness,  and  a  high 
relative  importance. 

But  the  Scriptures  teach  that  all  the  sacraments  are  holy  ordi- 
nances, and  make  no  such  difference  in  their  sanctity  as  men  have 
devised  for  party  purposes. 

Here  let  me  observe,  that  the  holiness  of  an  ordinance  does  not 
consist  in  any  inherent  power  which  it  has  to  sanctify  the  mind, 
for  no  ordinance  has  any  such  power :  hence  it  cannot  be  said  that 
any  sacrament  derives  a  superior  holiness,  as  some  have  imagined, 
from  this  source. 

But  the  holiness  of  an  ordinance  results  from  its  Divine  institu- 
tion, and  its  relations  to  God,  his  worship,  his  laws,  his  Church, 
and  the  holy  ends  to  which  it  is  subservient. 

Now,  all  the  sacraments  are  of  Divine  institution ;  they  all  sus- 
tain relations  to  the  Church,  the  laws  of  God,  and  the  obligations 
of  religion,  and  are  subservient  to  holy  ends. 

ii.  Wherein,  now,  do  the  sacraments  of  the  old  and  new  dis- 
pensations differ  ?     Answer :  In  the  following  respects,  viz : 

First.   In  their  external  signs  and  elements. 

Second.  In  the  manner  in  which  they  exhibited  the  great  sacri- 
fice of  atonement  by  the  obedience  of  Christ  unto  death.  The 
sacraments  of  the  Old  Testament  referred  to  that  sacrifice  as  yet 
to  be  made ;  the  sacraments  of  the  New  Testament  exhibit  that 


294  Pastoral  Duties.  [Lect.  XI Y. 

sacrifice  as  having  been  made.  Hence  the  ancient  sacraments  ad- 
mitted, in  their  external  signs,  of  the  shedding  of  blood,  which 
would  be  inadmissible  in  the  new.  Accordingly,  the  ancient 
sacraments  were  abrogated,  and  their  place  supplied  by  Baptism 
and  the  Lord's  Supper. 

Third.  The  sacraments  of  the  Old  and  New  Testaments  differ 
not  only  in  the  time  of  their  institution,  but  in  their  duration. 
The  former  continued  to  the  first  coming  of  the  Saviour ;  the  latter 
are  to  continue  to  his  second  coming. 

Fourth.  To  which  let  me  add,  that  they  differ  in  their  clearness, 
in  their  simplicity,  in  their  beauty.  The  ancient  sacraments  exhib- 
ited, together  with  the  grand  objects  of  faith,  carnal  relations  and 
temporal  mercies ;  the  New  Testament  sacraments  are  restricted 
to  spiritual  things.  The  former  were  burdensome  and  expensive ; 
the  latter  are  simple  and  easy  of  observance,  suited  every  way  to 
the  more  extended  and  glorious  dispensation  under  which  the 
Church  now  exists. 


LECTURE     Xy. 

ADMINISTRATION  OF  THE  SACEAMENTS,  CONTINUED. 
THK  DESIGN  OR  END  OP  THE  SACRAMENTS. 

In  exhibiting,  in  former  lectures,  various  truths  in  relation  to 
those  institutions  of  God  called  "  jfecrawejifc,"  we  have  spoken, 
1.  Of  their  Author;  2.  Their  visible  signs ;  3.  The  thing  signified; 
4.  And  the  union  between  the  sign'  and  the  thing  signified.  We 
must  now  proceed  to  speak  lastly, 

Fifth,  Of  the  Design  and  End  of  the  Sacraments. 

I.  As  the  sacraments  are  Divine  institutions,  the  glory  of  God 
must  be  the  grand  end  of  their  appointment  and  observance. 

II.  Subordinate  to  this  great  design  of  the  sacraments,  they  are 
appropriated  to  various  other  important  ends,  to  which  we  must 
now  direct  our  attention. 

1.  Sacraments  are  principally  adapted  and  intended  to  signify 
spiritual  things.  This  is  evident  from  the  very  use  of  external 
signs  in  the  sacraments.  These  signs  could  not  otherwise  with 
any  propriety  be  called  "  signs."  They  would,  in  the  ordinances 
with  which  they  are  connected,  not  only  be  unmeaning,  but  serve 
to  reduce  the  ordinances  themselves  to  a  puerile  service  unworthy 
of  God  as  their  author,  and  unworthy  of  the  observance  of  the 
Church  as  being  a  religious  society,  if  they  did  not  as  tokens  sig- 
nify to  us  Divine  favor,  and  represent  those  grand  objects  which 
the  Divine  Word  holds  up  to  our  view  as  objects  of  Aiith,  and 
declares  to  be  the  ^'■media''^  through  which  salvation  flows. 

But   on  this   point   further  remarks  are   unnecessary,  as  it  is 


296  Pastoral  Duties.  [Lect.  XV. 

acknowledged  by  all  that  sacraments  are  designed  to  signify  spirit- 
ual things;  the  Socinians  being  the  only  sect  who  reduce  that 
signifying  property  of  the  sacraments  very  low,  teaching  that 
they  merely  denote  certain  moral  and  ecclesiastical  relations  to 
God,  and  serve  to  distinguish  Christians  from  people  of  other  reli- 
gions. Every  recorded  word  of  the  inspired  writers  relating  to 
the  sacraments  refutes  this  doctrine ;  for  when  they  are  spoken  of 
in  Scripture,  they  are  made  to  refer  to  the  Saviour^ — to  the  forgive- 
ness of  sins — to  a  communion  with  the  body  and  blood  of  Christ, 
more  immediately  than  to  any  distinction  of  Christians  as  such. 

I  shall  therefore  only  remark,  that  by  the  doctrine  of  transub- 
stantiation,  the  Papists  have  destroyed  the  significant  and  sacra- 
mental character  and  use  of  the  Lord's  Supper ;  for,  if  the  bread 
and  wine  are  actually  changed  into  the  body  and  blood  of  Christ, 
they  can  no  longer  be  signs  of  that  body  and  blood. 

2.  But  sacraments  are  also  designed  to  be  seals  of  the  privileges 
and  blessings  of  the  everlasting  covenant.  This  doctrine,  the  So- 
cinians, Papists  and  Mennonists  oppose,  on  various  grounds. 
But  we  prove  that  sacraments  are  sealing  ordinances,  by  the  fol- 
lowing arguments,  viz : 

The  apostle  Paul  expressly  declares,  "that  circumcision  was  a 
seal  of  the  righteousness  of  faith ;"  and  if  circumcision  was  such, 
then  must  baptism,  which  has  come  in  the  place  of  circumcision, 
be  also  such ;  and  then  too  must  the  passover  and  the  Lord's  Sup- 
per, which  are  designed  to  confirm  those  already  initiated  visibly 
into  the  covenant  by  the  former  sacraments,  be  also  seals.  Under 
the  New  Testament,  no  one  will  teach  that  baptism  has  less  power 
than  had  circumcision ;  or  that  the  Lord's  Supper  is  inferior  to 
baptism,  when  Paul  emphatically  asks,  "Is  it  not  the  communion 
of  the  body  and  blood  of  Christ  ?" 

To  invalidate  the  force  of  this  argument  as  it  rests  upon  the 
sealing  character  of  circumcision,  every  argument  that  ingenuity 
could  devise,  has  been  brought  forward  by  various  opposing  sects. 
It  is  argued  that  circumcision  alone  is  said  to  be  "a  seal  of  the 
righteousness  of  faith."      We  answer : 

Admitting  this  to  be  so,  it  is  sufiicient.  Sacraments  may  vary 
in  external  signs  and  circumstances,  but  their  nature  and  grand 
design  are  one  and  the  same.  Either  Baptism  and  the  Lord's 
Supper  are  no  sacraments,  or  they  must  be  sealing  ordinances. 


Lkct.  XV.]  Sacraments — Their  Design.  297 

i.  But  it  is  not  true  that  a  sealing  cliaracter  is  not  ascribed  in 
Scripture  to  the  other  sacraments.  It  may  be  that  the  term  "  seal," 
"^(^payif,"  is  not  used  in  connection  with  either  the  Passover,  Bap- 
tism, or  the  Lord's  Supper ;  yet  the  inspired  writers  may  and  do 
assign  to  each  of  them  that  sealing  property  which  circumcision  had. 

The  Passover  also  had  a  sealing  power,  or  the  power  of  confirm- 
ing, by  a  visible  sign,  what  the  Word  of  God  declares.  (Exod.  xii. 
11,  12,  13,  compared  with  1  Cor.  x.  8,  4.) 

Baptism  has  also  a  sealing  character  ascribed  to  it.  (Rom.  vi. 
3,4.) 

And  also  the  Lord''s  Supper.     (1  Cor.  x,  26.) 
ii.  But,  say  the  Papists,  "If  all  the  sacraments  are  suchseafe  for  the 
confirmation  of  God's  promises,  then  the  sacraments  would  speak 
more  clearly  and  forcibly  than  God's  Word  itself,  to  confirm  faith, 
which,  to  say  the  least,  would  be  very  absurd."    Answer : 

(i.)  God's  Word  is  in  itself  sufficiently  clear  and  strong  ;  but  the 
faith  of  his  people  is  often  weak,  and  requires  to  be  aided ;  and  it 
is  in  condescension  to  their  weakness,  and  because  they  are  here 
in  the  body,  that  he  hath  instituted  the  sacraments  which,  by  vis- 
ible signs,  shall  seal  or  confirm  his  revelations  and  promises. 

(ii.)  God's  Word  ought  to  be  suf&cient ;  but  in  condescension  to 
the  infirmities  of  his  people,  he  hath  confirmed  by  his  oath :  in  like 
manner  he  may  confirm  his  word  by  the  sacraments,  even  as 
he  confirmed  his  word  to  Gideon  and  many  others,  by  miracles 
addressed  to  the  senses  of  sight  and  touch. 

(iii.)  But  the  Papists  forget  that,  according  to  our  understanding 
of  the  Sacred  Scriptures,  it  is  ^'■the  Word  united  with  the  element^ 
that  constitutes  a  sacrament."  Hence  the  sacraments  cannot  dis- 
parage the  Word ;  but  whilst  they  derive  their  very  being  and 
utility  from  it,  serve  in  their  turn  to  confirm  the  Word. 

But  an  Anti-Ptcdobaptist  writer  here  objects,  "that  our  exposi- 
tion of  the  text,  which  makes  circumcision  '  a  seal '  by  which  Abra- 
ham's faith  was  confirmed  and  strengthened,  implies  that  Abra- 
ham's faith  was  weak,  and  needed  strengthening;  whereas  his 
faith,  before  he  was  circumcised,  was  strong,  so  as  to  be  a  great 
faith."  He  adds,  that  it  would  also  follow  from  the  same  exposi- 
tion, "  that  all  the  circumcised  were  true  believers.  Children  were 
circumcised  on  the  eighth  day,  who  had  no  faith :  how  then  could 
circumcision  be  a  seal  to  confirm  their  faith  ?"     We  answer : 


298  Pastoral  Duties.  [Lect.  XV. 

First.  That  Abraham's  faith  required,  however  strong  it  might 
have  been,  continual  grace,  and  every  help  that  means  could  afford, 
to  preserve  and  increase  its  strength.  Its  strength  might  be  dimin- 
ished, and  its  strength  might  be  augmented.  When  God  has  in 
view  to  fulfil  in  the  hearts  of  his  people  "all  the  pleasure  of  his 
goodness,  and  the  work  of  faith  with  power,"  he  uses  his  Wofd 
and  sacraments,  and  these  are  the  means  selected  by  infinite  wis- 
dom and  goodness. 

Second.  In  reply  xo  the  second  article  in  the  objection,  we  observe, 
that  all  the  circumcised  professed  to  be  believers ;  and  as  such,  cir- 
cumcision was  a  confirmation  to  them  of  the  rich  privileges  and 
blessings  which  they  enjoyed  in  God's  visible  Church.  But  if  the 
circumcised  had  not  precious  and  living  faith,  such  as  Abraham 
had,  then  it  is  obvious  that  circumcision  could  not  be  to  them  "  a 
seal  of  the  righteousness  of  faith." 

The  unregenerate  and  impenitent  in  heart  belonged  to  the 
"  Kararofir],^^  the  concision,  as  Paul  speaks,  (Phil.  iii.  2 ;)  their 
unbelief  could  not  destroy  the  proper  character  and  design  of  the 
sacraments. 

To  which  add  the  plain  distinction  which  we  have  before 
made,  that  the  sacraments  do  not  signify  and  seal  "  to  the  seed 
according  to  the  flesh,"  all  those  things  which  they  signified  and 
sealed  to  "the  seed  according  to  the  promise  ;"  though  both  seeds 
were,  and  always  will  be,  in  the  covenant. 

At  this  day,  even  among  the  Baptists,  tiuo  adult  persons,  on  the 
profession  of  faith,  are  baptized ;  but  the  one  is  regenerate  in  heart 
and  the  other  unregenerate :  does  the  sacrament  which,  as  a  sacra- 
ment, is  equally  administered  to  both,  seal  to  both  the  actual  for- 
giveness of  their  sins?  By  no  means  :  to  the  one  it  is  a  "  seal  of 
the  righteousness  of  faith ;"  to  the  other  it  is  not. 

Yet  the  unbelief  and  inward  wickedness  of  the  one,  does  not 
destroy  the  sacramental  character  and  design  of  baptism ;  and  this 
is  well  understood  by  the  Baptists  themselves :  for  if  they  baptize 
a  person  who  proves  to  be  impenitent  and  ungodly,  they  do  not, 
when  such  a  person  comes  afterwards  to  repentance,  rebaptize  him, 
knowing  that  the  sacrament  retained  its  proper  character  as  a  visi- 
ble ordinance  of  God's  house,  though  living  faith  might  not  exist 
in  the  heart  of  the  person  to  whom  it  was  administered. 

iii.  We  proceed  to  the  third  part  of  the  objection,   namely: 


Lect,  XV.]  Sacraments — Their  Design.  299 

"  That  cliildreii  were  circumcised  on  the  eighth  day,  who  had  no 
faith:  how  then  could  circumcision  be  a  seal  to  confirm  their 
faith  ?"     We  answer  : 

First.  That  this  reasoning  proves  too  much ;  for  it  is  as  plainly 
declared,  that  "  without  faith  it  is  impossible  to  please  God,"  as  it  is 
said,  that  circumcision  is  a  "seal  of  the  righteousness  of  faith:" 
but  children  have  no  faith,  and  therefore  children  cannot  please 
God,  and  consequently  must  perish  for  ever.     Yet, 

Second.  God  "  did  establish  his  covenant"  with  children  eight 
days  old.  (Gen.  xvii.  7.)  "  His  promise  did  extend  to  them." 
(Acts  ii.)  Now,  circumcision  was  a  seal  of  that  covenant  and  of 
that  promise,  made  with  the  children  of  parents  in  the  covenant. 

This  is  therefore  a  very  plain  case.  Let  the  adversaries  of  the 
truth  ascertain  in  what  respects  God  did  establish  his  covenant 
with  children ;  let  them  ascertain  in  what  sense  and  in  what  re- 
spects God's  covenant  and  promise  did  extend  to  children :  then, 
we  say  in  answer,  that  in  those  very  respects  in  which  God  did 
establish  his  covenant  with  children,  and  in  those  very  respects 
in  which  his  promise  extended  to  children,  in  those  respects  cir- 
cumcision could  be,  and  actually  was,  to  children,  a  seal  of  that 
covenant  and  of  its  promise. 

The  real  difficulty  in  this  Divine  transaction  in  which  children 
are  concerned,  you  will  on  reflection  discover  to  be,  not  in  the 
fact  that  circumcision  was  applied  as  a  seal  of  the  covenant,  but  in 
the  higher  and  stronger  fact,  that  God  did  establish  his  covenant  with 
them:  for,  if  a  covenant  can  be  established  with  children,  every 
one  clearly  perceives  that  a  seal  can  be  annexed  to  that  covenant. 
If  I  can  make  an  infant  to  hold  property  by  testament,  there  can 
be  no  impropriety  in  affixing  a  seal  to  that  testament  for  its  con- 
firmation. K  a  civil  constitution  will  permit  an  infant  son  of  a 
king  to  succeed  his  father  on  his  decease,  there  can  be  no  impro- 
priety, as  has  often  been  done,  to  crown  such  an  infant  in  his  cradle, 
as  a  visible  sign  and  confirmation  of  his  succession  to  royal  power. 

Accordingly,  it  will  also  be  perceived  on  a  little  reflection,  that 
what  the  Baptists  under  the  cover  of  that  argument  do  really 
mean,  is  this  broad  assertion,  I  will  not  say  impious  one :  that  05 
children  cannot  know,  understand  and  believe,  God  cannot  establish 
any  covenant  with  them,  and  that  it  would  be  a  foolish  transac- 
tion, if  he  did  so. 


300  Pastoral  Duties.  [Lect.  XV. 

To  language  of  this  import,  we  have  no  other  reply  than  this : 
We  shall  not  sit  in  judgment  upon  God's  doings  and  laws.  It  is 
sufficient  for  us,  if  we  know  that  God  did  establish  his  covenant 
with  children  in  Abram's  family.  His  doings  are  wise  and  good : 
we  shall  neither  condemn  nor  attempt  to  rectify  them,  by  a  consti- 
tution of  our  own.     Let  me  add. 

Third.  That  God  can  and  does  apply  to  children,  the  infinite 
merits  of  the  Saviour  for  their  salvation.  But  children  in  the 
infancy  of  their  existence  do  not  know  that  Saviour,  and  cannot 
receive  him  or  believe  in  his  name.  And  how  they  can  be  saved 
by  Christ,  without  knowing  and  receiving  him,  God  has  not  seen 
fit  to  reveal.  Nor  has  the  same  infinite  Being  revealed  all  the 
reasons  why  he  was  pleased  to  institute  infant  membership  in  his 
visible  Church.  Yet  he  has  done  it.  He  commanded  Abraham  to 
put  on  the  child  Isaac  the  very  token  of  the  covenant  which 
Abraham  carried  upon  his  own  body. 

Having  now  proved  that  sacraments  are  seals  as  well  as  signs^ 
we  proceed  to  observe : 

8.  That  a  third  subordinate  end  for  which  sacraments  are  insti- 
tuted, is,  to  distinguish  the  visible  Church  of  God — the  holy  nation — 
from  the  unbelieving  and  uncovenanted  world. 

(1.)  This  truth  is  obvious :  for,  if  the  Church  be  a  visible  religious 
society  founded  upon  the  apostles  and  prophets,  Jesus  Christ  him- 
self being  the  chief  corner-stone,  that  visibility  of  the  Church  as  a 
distinct  society,  and  separate  from  civil  communities,  or  from  the 
synagogues  of  Satan  and  temples  of  idolatry,  and  schools  of  phi- 
losophy, can  be  created  and  maintained  only  by  certain  laws  and 
institutions  of  God.  There  are  such  ordinances  ;  and  among  them 
we  find  the  sacraments  instituted  for  that  very  end.  The  sacra- 
ments show  the  relation  which  men  sustain  to  the  visible  Church 
of  God ;  they  exhibit  the  professions  which  the  mouth  has  made, 
perhaps,  in  private  society ;  and  they  call  for  renewed  professions 
of  our  faith,  while  by  a  participation  of  them,  we  declare  what  can- 
not be  declared  by  merely  hearing  the  "Word  and  forbearing  to 
oppose  Christianity. 

(2.)  But  this  is  further  proved  by  what  the  sacraments  actually 
do,  when  they  are  administered  according  to  the  will  of  God :  for, 
they  are  not  to  be  administered  to  all,  like  as  the  Word  may  be 
dispensed  to  all.     There  are  laws  which  regulate  their  administra- 


Lkot.  XV.]  Sacraments — Their  Design.  801 

tion.  The  adult  must  separate  himself  in  his  religious  sentiments 
from  those  who  do  not  believe,  he  must  profess  repentance,  before 
he  can  be  baptized ;  the  child  must  be  born  in  the  covenant  and 
be  federally  holy  before  baptism  can  be  administered  to  it ;  and  as 
no  one  who  was  uncircumcised,  so  no  one  who  is  unbaptized,  can 
be  a  member  of  the  visible  Church  of  Grod. 

(3.)  The  ancient  sacraments  did  distinguish  the  visible  Church 
in  connection  with  the  Word  and  the  other  ordinances  of  religion. 
They  were  designed  to  raise  up  "  a  wall  of  partition  between  the 
Jews  and  Gentiles,"  So  now,  the  sacraments  are  designed  to  dis- 
tinguish the  Church  from  other  visible  associations  of  men,  either 
civil  or  religious. 

4.  But  the  sacraments  have  another  end  in  view.  They  were 
instituted  as  those  means  by  which  believers  shall  be  able  to 
testify  their  union  and  communion  in  the  enjoyment  of  the  same 
covenant  blessings.  This  Paul  teaches,  1  Cor,  xii.  13 :  "  For  by 
one  Spirit  we  are  all  baptized  into  one  body,  [that  is,  the  visible 
Church,]  whether  we  be  Jews  or  whether  we  be  Gentiles,  whether 
we  be  bond  or  free,  and  have  all  been  made  to  drink  into  one 
Spirit." 

But  here  Socinus  himself  meets  us  with  his  exjDosition,  (de 
Baptis.  c.  viii.)  He  says,  "  that  in  the  cited  passage,  water 
baptism  is  not  meant,  but  the  baptism  of  the  Holy  Ghost :  for 
the  preposition  in  the  text  is  'ev' — '/cat  yap  iv  evl  TTvevnari  rnxelg 
ndvTeg,^  etc. — in  one  Spirit  we  are  all  baptized  into  one  body; 
a  phraseology,"  he  says,  "  which  always  denotes  the  gift  of  the 
Spirit,  as  Matt.  iii.  11 ;  Mark  i,  8 ;  John  i.  SdJ'      We  answer: 

(1.)  Every  lexicon  will  instruct  us  that  the  preposition  "tv"  is 
often  used  to  signify  "by,"  as  denoting  the  agency  of  another, 
(See  John  i.  4 ;  Ephes.  i.  4-7.) 

(2.)  The  apostle  speaks  of  what  was  well  understood  to  be  one 
of  the  ends  of  baptism  among  Christians.     And, 

(3.)  Let  it  be  observed,  that  the  baptism  of  the  Iloly  Ghost 
does  not  stand  opposed  to  water  baptism. 

(4.)  The  Socinians,  to  serve  a  turn,  speak  of  the  Holy  Ghost  as 
an  agent,  when  they  do  not  believe  in  his  existence,  but  convert 
him  into  an  attribute  or  quality ! 

5.  Another  end :  The  sacraments  were  instituted  also  to  bind 
the  partakers  of  them  to  the  practice  of  all  the  duties  of  the  cov- 


302  Pastoral  Duties.  [Lkct.  xy. 

enant ;  tliej  bring  the  members  of  the  visible  Church  under  all  the 
obligations  of  revealed  religion.  This  is  so  obvious  from  the 
very  relations  which  the  sacraments  sustain,  that  I  shall  not  dwell 
upon  it,  but  proceed  to  state, 

6.  That  the  sacraments  are  not  signs  and  seals  of  any  partic- 
ular promise  made  to  a  person  in  his  individual  character.  Such 
promises  God  has  made  in  past  times,  and  confirmed  them  by 
visible  signs :  but  sacraments  do  not  refer  to  such  extraordinary 
promises ;  they  relate  to  the  promises  of  the  everlasting  covenant, 
and  to  no  other — promises  which  are  given  to  the  luhole  visible 
Church,  and  in  which  every  believer  has  a  common  interest. 

Hence  it  will  follow,  that  the  sacraments  are  not  signs  and 
seals  of  one  particular  grace  only :  the  living  coal  which  touched 
Isaiah's  lips  was  a  sign  of  this  kind,  and  other  such  signs  might 
be  here  mentioned  ;  but  the  sacraments  are  signs  of  that  grace  in 
which  the  whole  Church  participates.  Accordingly,  sacraments 
are  standing  ordinances  in  the  visible  Church,  to  be  observed  by 
the  members  of  that  Church  of  every  place,  and  of  every  gen- 
eration. 

Ill,  Let  us  now  inquire  respecting  the  number  of  the  sacra- 
ments. 

1.  Under  the  ancient  dispensation  of  grace,  there  were  two 
sacraments,  and  no  more,  viz :  Circumcision  and  the  Passover. 
This  doctrine  is  not  disputed ;  but  it  must  be  observed,  that  the 
Papists,  while  they  create  no  opposition  here,  unite  with  some  of 
the  Baptists  in  lowering  and  destroying  the  proper  character  of 
circumcision  and  the  passover. 

The  Popish  writers  teach,  that  these  Divine  institutions  were 
not  properly  sacraments,  but  figures  and  mere  signs  of  certain 
things.  This  error  they  support,  in  order  to  exalt  the  sacra- 
ments of  the  New  Covenant,  Baptism  and  the  Supper,  and  be 
better  able  to  engraft  their  corruptions  upon  them. 

Some  of  the  Baptists  represent  circumcision  and  the  passover 
as  having  been  a  kind  of  national  and  carnal  observances ;  and 
say,  that  if  they  were  religious  ordinances,  they  formed  a  part  of 
the  ceremonial  law.  Their  design  in  this  is  obvious :  for  this  doc- 
trine would  make  what  we  denominate  infant  church-membership 
merely  a  national  and  civil  affair. 


Lkot.  XV.]  Sacraments — Their  Number.  303 

2.  Under  the  New  Testament  dispensation,  there  are  two  sacra- 
ments also,  instituted  to  subserve  the  great  ends  which  circum- 
cision and  the  passover  had  in  view  when  the  latter  should  be 
abrogated.  These  two  sacraments  are.  Baptism  and  the  Lord's 
Supper. 

To  this  doctrine,  the  Eoman  Catholics  raise  violent  opposition : 
for  they  contend  that  the  sacraments  of  the  New  Covenant  are 
seven  in  number. 

Here  let  me  guard  your  minds  by  one  observation :  The  word 
"  sacraments "  does  not  occur  in  Scripture ;  and  it  may,  like  the 
Greek  word  "jtty^-rjypiov,"  be  applied  to  various  things  connected 
with  the  service  of  religion :  and  in  this  loose  sense  we  concede  that 
the  word  sacraments,  hke  that  of  regeneration^  was  applied  some- 
times by  ancient  Christian  writers.  In  our  controversy  with  the 
Papists  on  the  number  of  the  sacraments,  we  must  therefore  first 
fix  the  particular  sense  in  which  the  word  sacraments  is  to  be  un- 
derstood ;  and  if  it  be  imderstood  to  mean  certain  ordinances  of 
religion,  in  which  instituted  visible  signs  and  seals  are  employed 
to  signify  and  confirm  the  truths  and  promises  of  God's  covenant, 
then  we  afiirm  that  there  are  but  two  sacraments  divinely  appointed 
to  be  observed  by  the  members  of  the  visible  Church  under  the 
present  dispensation  of  the  covenant,  namely.  Baptism  and  the 
Lord's  Supper.  It  is,  however,  indispensable  to  our  argument, 
that  we  understand  what  those  five  additional  institutions  are, 
which  the  Papists  are  pleased  to  convert  into  sacraments. 

(1.)  The  first  is  what  they  call  Confirmation.  By  confirmation 
they  mean  the  folloAving  rite :  The  bishop,  after  preparing  an  oint- 
ment which  is  called  the  "  unction  of  chrism,"  by  consecrating  it, 
approaches  those  persons  who  have  been  baptized  and  are  arrived 
at  mature  age,  and  who,  after  confession,  desire  to  be  confirmed, 
and  proceeds  to  anoint  them  on  the  forehead,  making  therewith 
the  sign  of  a  cross,  offering  up  certain  prayers,  and  using  these 
words:  "I  sign  thee  with  the  sign  of  the  cross,  and  confirm  thee 
with  the  chrism  of  salvation,  in  the  name  of  the  Father,  Son,  and 
Holy  Ghost."  The  bishop  then  gives  his  peace  to  the  person  con- 
firmed, with  a  slight  box  on  the  head,  to  signify  to  him  that  he 
must  be  prepared  to  endure  persecutions. 

This  is  confirmation ;  and  this  is  one  of  the  Popish  sacraments. 
But  it  is  not  an  ordinance  of  Divine  institution,  much  less  one  of 


804  Pastoral  Duties.  [Lect.  XV. 

the  sacraments  of  tlie  covenant.  We  read  o'f  no  sucli  rite  in 
Scripture,  but  can  easily  perceive  wlience  tlie  spirit  of  superstition 
has  derived  it.  The  sich  among  the  primitive  Christians  were 
sometimes  anointed  with  oil,  and  the  apostles  sometimes  laid  their 
hands  upon  persons  whom  they  baptized,  in  communicating  to 
them  the  extraordinary  gifts  of  the  Holy  Spirit.  Now,  the  mix- 
ture of  those  two  actions,  relating  to  two  different  objects^  is  the 
invented  sacrament  of  confirmation. 

(2.)  In  addition  to  confirmation,  the  Papists  have  added  to  the 
sacraments  what  they  call  ^  ^ Penitence  f^  which  consists  in  confessing 
to  a  priest,  in  rendering  the  satisfaction  required  of  the  penitent, 
and  in  the  priest's  pronouncing  the  sentence  of  absolution.  Now, 
in  all  this  we  do  not  perceive  one  distinguishing  property  of  a 
sacrament.  Besides,  we  find  no  authority  in  Scripture  for  that 
auricular  confession  which  the  Papists  enjoin  and  practise ;  and 
while  we  acknowledge  that  ministers  of  the  Word  are  in  duty 
bound  to  announce  the  remission  of  sins  to  the  penitent  and  be- 
lieving, we  deny  that  they  are  authorized  to  absolve  any  of  the 
human  race.  The  forgiveness  of  sins  is  the  proper  act  and  pecu- 
liar prerogative  of  Grod  alone. 

But  are  we  not  commanded,  James  v.  16,  "to  confess  our  faults 
one  to  another"?  "This  passage,"  says  Bellarmine,  (de  Poenit.  1. 
3,)  "proves  the  sacrament  of  Penitence,  and  shows  that  it  was  in- 
stituted in  the  time  of  the  apostles."     We  answer : 

i.  There  is  not  a  word  here  of  auricular  confession  to  a  priest, 
nor  of  absolution  following  it. 

ii.  The  inspired  apostle  speaks  of  the  faults  which  appear  in 
the  conduct  of  Christians  towards  one  another,  and  of  their  con- 
fessing such  faults  to  one  another.  His  words  refer  also  to  the 
acknowledgment  of  our  infirmities  and  weaknesses  in  our  social 
Christian  intercourse,  that  we  may  receive  from  others  direction, 
exhortation,  and  consolation. 

3.  Nor  can  we  discover  any  attribute  of  a  sacrament  in  that 
^^ Extreme  or  last  Unction''''  which  the  Papists  have  added  to  the 
number  of  the  sacraments.  In  performing  this  unction,  the  priest 
anoints  with  consecrated  oil  the  eyes,  ears,  nose,  mouth,  hands,  reins, 
and  feet  of  the  sick,  and  says,  "  May  God,  by  this  holy  unction  and 
of  his  most  pious  mercy,  pardon  the  sins  thou  hast  committed,  in 
seeing,  hearing,  smelling,  tasting,"  etc. 


Lkct.  XV.]  Sacraments — Their  Number.  305 

» 

It  is  obvious  here  that  the  corrupters  of  true  religion  have  taken 
the  miraculous  cures  performed  in  the  primitive  Church,  and  con- 
verted the  circumstances  of  them  into  a  sacrament.  This  could 
be  done  only  in  an  age  of  great  superstition  and  darkness,  such  as 
the  Church  lived  to  see  after,  the  age  of  Constantine,  when  the 
spirit  of  Paganism,  no  longer  able  to  keep  its  own,  stole  into  the 
courts  of  Zion,  and  sought  to  appropriate  her  ordinances. 

If  the  Papists  still  perform  the  rites  observed  once  in  simply 
"anointing  the  sick  with  oil  in  the  name  of  the  Lord,"  we  have  a 
right  to  look  for  the  old  miraculous  effects  of  this  action ;  but  we 
shall  look  in  vain.  If  this  extreme  unction  be  a  sacrament,  it  has 
lost  its  virtue.  But  were  this  unction  followed  by  healing  the  body, 
still  it  would  not  be  a  sacrament :  for, 

(1.)  The  Saviour  never  instituted  "anointing  the  body  with  oil," 
to  be  a  sacrament. 

(2.)  The  only  passage  to  which  the  Catholics  appeal  for  support, 
is  James  V.  14:  "Is  any  sick  among  you?  let  him  call  for  the 
elders  of  the  church  ;  and  let  them  pray  over  him,  anointing  liim 
with  oil  in  the  name  of  the  Lord." 

Now,  in  this  passage  it  is  clear,  first,  that  this  anointing  refers 
to  the  sick  only,  and  not  to  all  believers,  and  therefore  it  cannot 
he  a  sacrament;  secondly,  that  it  is  used  as  a  means  to  recover 
hodUy  health,  and  does  not  refer  to  the  soul  and  its  moral  diseases 
to  be  healed  by  the  grace  of  the  Lord  Jesus,  and  therefore,  etc. 
Thirdly,  the  Papists  contradict  the  example  of  the  primitive  elders : 
for  they  perform  extreme  unction  only  to  the  dying,  as  a  prepara- 
tion for  death  ;  whereas  the  apostle  James  says,  "that  the  prayer 
of  faith,  with  that  anointing,"  shall  raise  the  sick  up. 

4.  Let  me  observe  further,  that  it  is  evidently  an  abuse  of  the 
term  sacrament,  to  apply  it  to  the  institution  of  marriage:  for, 

(1.)  Marriage  was  an  institution  of  God  in  Paradise,  and  cannot 
be  a  sign  and  seal  of  the  grace  of  the  Eedeemer. 

(2.)  It  is  common  to  idolaters  and  infidels,  as  well  as  Christians. 

(3.)  Its  great  end  is  the  propagation  of  the  human  kind,  and  the 
benefit  of  man  in  civil  society ;  and, 

(4.)  It  is  never  spoken  of  as  being  a  sacrament  in  the  Holy 
Scriptures. 

But  the  apostle  Paul  says,  (Ephes.  vi.  31,  32:)  "For  this  cause 
shall  a  man  leave  his  father  and  his  mother,  and  shall  be  joined 
20 


306  Pasto7'al  Duties.  ■  [Lkct.  XV. 

unto  his  wife,  and  they  two  shall  be  one  flesh,"  "  This  is  a  great 
mystery,  but  I  speak  concerning  Christ  and  his  Church."  These 
are  the  passages  on  which  the  Papists  rely  to  prove  marriage  a 
sacrament.  "It  is  a  sacrament,"  says  Bellarmine,  " for  this  is  the 
meaning  of  the  word  '  fxvgrTjplov^^  in  Ephes.  vi."  (Bellar.  de  Matrim. 
1.  i.  c.  2.)     We  answer : 

i.  Then  the  incarnation  of  Christ  would  also  be  a  sacrament ;  for 
it  is  said  (1  Tim.  iii.)  to  be  "a  great  mystery." 

ii.  Nay,  Antichrist  is  also  called  "  a  mystery."     (Eev.  xvii.  7.) 

iii.  But  in  Ephes.  vi.  32,  the  word  "mystery"  does  not  refer  to 
marriage,  but  to  the  union  of  Christ  and  his  Church,  called  else- 
where "  a  betrothing  and  a  marriage,"  and  of  which  the  union 
between  a  man  and  his  wife,  created  by  marriage,  was  an  image. 
Accordingly,  the  apostle  is  careful  to  add  immediately,  "  I  speak 
of  Christ  and  his  Church." 

iv.  If  marriage  be  a  sacrament,  it  must  be  observed  by  the 
members  of  the  Church.  Why  then  do  not  the  Eomish  priests 
observe  it  ? 

V.  We  have  before  said  that  every  mystery  is  not  a  sacrament. 

It  remains  to  be  remarked, 

6.  That  Ministerial  Order,  or  the  order  of  the  gospel  ministry,  is 
also  an  institution  of  God;  but  it  is  not  and  cannot  be  a  sacrament. 
Bellarmine  relies  on  Ephes.  iv.  11.  But  in  this  passage  every  one 
will  see  that  not  a  syllable  relates  to  a  sacrament :  the  apostle 
speaks  neither  of  signs  nor  things  signified. 

(1.)  Sacraments  are  common  to  all  the  members  of  the  Church; 
but  is  the  ministry  common  to  all  believers  ? 

(2.)  The  Papists  besides,  without  authority,  make  this  sacrament 
of  order  to  consist  of  orders  in  the  ministry  unknown  to  the 
apostles,  and  of  which  not  a  word  occurs  in  the  Scriptures.  Their 
fancied  order  does  not  include  "apostles,  evangelists,  pastors,  and 
teachers,"  but  consists  of  seven  orders:  priests,  deacons,  sub- 
deacons,  acolyths,  readers,  exorcists,  and  ushers ;  while  under  the 
denomination  of  priest,  they  conceal  archbishops,  cardinals,  patri- 
archs, and  popes.  Add  to  which,  that  in  the  collation  of  these 
orders,  they  have  many  foolish  and  superstitious  rites. 

I  have  now  finished  my  view  of  the  sacraments  in  general,  and 
animadverted  upon  the  five  sacraments  of  Popish  invention.  From 
what  has  been  said,  it  appears  there  were  but  txvo  sacraments  under 


Lkct.  XV.]  Sacraments — Their  Number.  307 

the  ancient,  and  that  there  are  but  two  sacraments  under  the  new, 
dispensation,  of  Divine  institution. 

Before  we   come  to  the  consideration  of  the  New  Testament 
sacraments,  we  must  just  glance  at  Circumcision  and  the  Passover. 


LECTURE    XVI. 


ADMINISTRATION  OF  THE  SACRAMENTS,   CONTINUED. 
CIRCUMCISION — ITS  ADMINISTRATION. 

We  have  proved  tliat  Circumcision  and  the  Passover  were  the 
two  sacraments  under  the  Old  Testament.  It  will  now  be  neces- 
sary to  state  a  few  points  of  doctrine  in  relation  to  each  of  these 
ancient  sacraments ;  and 

First,  Of  Circumcision. 

As  baptism  has  come  in  the  place  of  circumcision,  to  answer 
more  extensively  in  the  visible  Church  now  embracing  all  na- 
tions the  same  important  ends,  it  is  obvious  that  the  doctrine  of 
sacramental  baptism  cannot  be  well  understood,  without  a  correct 
understanding  of  the  "  covenant  and  of  the  sacrament  of  circumcis- 
ion," which  was  the  visible  token  of  that  covenant,  and  the  seal  of 
the  righteousness  of  faith.  Of  the  doctrine  of  the  covenant  of  cir- 
cumcision I  have  spoken  elsewhere,  and  shall  therefore  confine  your 
thoughts  to  the  sacrament  of  circumcision,  and  speak  of  the  cov- 
enant no  farther  than  the  doctrines  and  laws  may  serve  to  exhibit 
its  sacrament  in  a  clear  light. 

1.  The  original  terms  are,  1.  n'??Dj  moolah,  from  Sid,  to  cut  off; 
2.   In  the  Greek,  -neptTOfiT]. 

(1.)  Circumcision  was  instituted  when  Abram  lived,  and  when 
God  organized  the  visible  Church  in  his  family.  (Gen.  xvii.  A.  M. 
2107 ;  B.  C.  1897.) 

(2.)  God  instituted  it.    (Gen.  xvii. ;  Acts  vii.) 

Without  a  Divine  command,  it  is  not  probable  that  such  a  rite, 
so  painful,  so  inconvenient,  and  in  some  cases  so  dangerous  as  well 


Leot.  XVI.]  Sacraments — Circumcision.  309 

as  indecent,  could  have  obtained  among  mankind,  especially  at  a 
time  when  there  was  no  regular  priesthood,  etc. 

If  Herodotus  tells  us,  "  that  the  Egyptians  practised  circumcision 
from  a  principle  of  cleanliness,"  we  can  judge  of  this  statement  by 
our  knowledge  of  the  fact,  that  men  can  be  perfectly  clean  without 
circumcision.  To  which  add,  that  people  have  the  foreskin  all  the 
world  over  without  inconvenience  or  contracting  diseases  thereby. 

(3.)  Abram  was  a  distinguished  saint,  wealthy,  and  a  prince, 
having  a  family  composed  of  fifteen  hundred  or  two  thousand 
souls,  when  the  visible  Church  was  organized,  and  circumcision 
was  instituted. 

(4.)  Abraham  was  ninety-nine  years  old  at  the  time  the  covenant 
of  circumcision  was  given  him — Ishmael  thirteen  years  of  age. 

2.  Circumcision,  as  an  external  or  visible  sign,  etc. 

(1.)  The  visible  sign  in  circumcision  was,  partly,  the  foreskin  of 
the  male  organ  of  generation,  and  partly  the  ceremony  of  cutting 
it  off. 

(2.)  Why  God  selected  that  part  of  the  human  body  to  be  the 
visible  sign  of  the  great  Abrahamic  covenant,  he  has  not  expressly 
told  us.     The  reasons  usually  assigned  are, 

i.  To  hold  up  human  depravity,  and  the  necessity  of  being 
delivered  from  it.  The  foreskin  belongs  to  the  instrument  of  gen- 
eration, and  depravity  is  transmitted  by  natural  generation.  Hence 
the  natural  enmity  of  the  human  heart  is  called  in  Scripture,  an 
" uncircumcised  heart;"  and  regeneration  is  denominated  the  "cir- 
cumcision of  the  heart." 

ii.  Secondly,  to  try  the  faith  and  obedience  of  his  people. 

iii.  Thirdly,  to  confound  the  wisdom  of  the  flesh,  says  Witsius, 
whom  read. 

(3.)  In  cutting  off  the  foreskin,  any  sharp  inst)'ument  \v as  Msed — 
instruments  of  iron,  stone,  glass,  wood ;  generally  of  iron,  says 
Buxtorff. 

3.  The  thing  signijied  thereby. 

The  thing  signified  principally  by  the  external  sign  in  circum- 
cision, was,  the  (/race  of  the  covenant ;  and  therefore,  by  sacramen- 
tal phraseology,  the  sign  is  called  the  covenant  itself  (Gen.  xvii. 
10-13.) 

i.  That  grace  is  various.  It  was  manifested  in  the  organization 
of  the  visible  Church,  as  a  society  separate  from  the  worhl,  sns- 


310  Pastoral  Duties.  [Lkct.  XYL 

taining  special  relations  to  God,  and  blessed  witli  special  privileges 
and  blessings.  This  separation  tuas  signified  hy  circumcision^  as  it 
separated  the  circumcised  children  of  Abraham  from  those  not  in 
the  covenant:  it  expressed  that  they  were  a  "chosen  generation, 
a  holy  nation,  a  peculiar  people." 

ii.  That  grace  operated  in  the  gift,  and  would  appear  in  the 
manifestation  of  the  "seed  of  the  woman,  and  in  the  seed  of 
Abram,"  "  which  is  Christ,"  in  whom  all  nations  should  Be  blessed. 
The  visible  sign  therefore  in  circumcision,  as  it  comprehended  the 
infliction  of  pain  and  the  shedding  of  blood,  held  up  to  view,  sym- 
bolically, the  procuring  cause  of  our  redemption,  the  atoning 
sufferings  and  crucifixion  of  the  Saviour  who  should  appear  in  this 
world,  and  deliver  sinners  out  of  the  pit,  "by  the  blood  of  the 
covenant." 

iii.  That  grace  operated  also  in  some  instances,  according  to  the 
purpose  of  God,  to  produce  regeneration  and  sanctification ;  and 
this  also  was  signified  by  the  visible  sign  in  circumcision.  The 
"  foreskin"  denoted  "the  depravity  of  the  whole  man,"  and  there- 
fore is  frequently  called  in  Scripture,  "the  foreskin  of  the  heart;" 
and  the  cutting  away  of  the  foreskin  signified  the  removal  of  the 
heart  of  stone,  and  destruction  of  the  old  man  by  regeneration  and 
progressive  sanctification. 

iv.  That  grace  operated  to  bring  every  circumcised  person  near 
to  Abraham's  God,  as  the  God  of  salvation,  affording  to  such  the 
various  means  of  grace — the  oracles,  the  covenants,  the  promises 
of  God,  and  visible  communion  with  that  people  upon  whom  alone 
the  dew  of  heavenly  grace  descended.  The  enjoyment  of  these 
■  rich  mercies,  the  proper  tendencies  of  which  could  be  set  aside 
only  by  an  evil  heart  of  unbelief,  the  rite  of  circumcision  both 
signifi£d  and  sealed. 

4.  Circumcision  as  a  seal. 

Besides  signifying  the  important  things  just  mentioned,  the 
sacrament  of  circumcision  also  sealed  to  the  believer,  pardoning 
mercy,  peace  with  God,  and  everlasting  life — in  a  word,  all  the 
Divine  promises  of  grace  and  glory,  as  blessings  imparted  on 
account  of  the  righteousness  of  faith,  or  in  other  terms,  on  account 
of  the  righteousness  of  the  law  (for  the  Supreme  Being,  from  the 
very  perfection  of  his  nature,  cannot  save  a  sinner  in  violation  of 
his  own  law)  procured  by  the  incarnate  Son  of  God,  and  carried  to 


Lbct  XVI.]  Sacraments — Circumcision.  311 

tlie  account  of  the  sinner  who  believes,  by  Him  who  justifieth  the 
ungodly.  This  we  are  taught  by  the  apostle  Paul,  Rom.  iv.  11 : 
"  And  he  received  the  sign  of  circumcision,  a  seal  of  the  righteous- 
ness of  the  faith  which  he  had  being  yet  uncircumcised,  that  he 
might  be  the  father  of  all  them  that  believe,  though  they  be  not 
circumcised,  that  righteousness  might  he  imputed  unto  them  also.''^ 
These  words  require  some  remarks : 

(1.)  The  apostle'tells  us  that  Abram  had  precious  faith,  before  he 
received  circumcision. 

(2.)  And  Moses  and  Paul  tell  us,  that  "this  faith  was  counted 
unto  him  for  righteousness."  Now  faith  could  not,  in  itself^  be 
considered  "as  the  righteousness  of  the  law,"  or  that  rectitude 
in  principle  and  in  practice  which  the  moral  law  requires  of  intel- 
ligent creatures  :  for,  in  the  first  place,  such  it  is  not  in  truth  ;  and 
the  judgment  of  Jehovah  is  always  according  to  truth.  Secondly, 
such  it  cannot  be  from  its  very  nature.  Thirdly,  were  Jehovah 
to  substitute  "faith"  in  his  requirements,  "for  the  righteousness 
of  his  law,"  or  were  to  accept  it  as  such,  the  moral  law  would  be  re- 
pealed ;  its  perfection  and  its  authority  would  be  destroyed.  And, 
fourthly,  if  faith,  which  is  the  act  and  work  of  man,  be  the 
righteousness  which  justifies  the  sinner,  then  is  salvation  "by 
works." 

(3.)  It  follows  therefore  that  Abram's  faith  must  have  acted  upon 
the  testimony  of  God  in  relation  to  the  Messiah,  who  is  the  author 
of  redemption,  and  Jehovah  our  righteousness ;  and  that  on  receiv- 
ing that  Saviour,  the  righteousness  or  merits  of  that  Saviour  was 
imputed  to  him. 

(4.)  This  is  God's  method  of  saving  sinners,  as  Paul  fully  ex- 
plains in  Romans ;  and  to  Abraham,  this  way  of  salvation  was 
revealed :  he  believed  and  obtained  pardon,  peace,  and  promises  of 
grace  and  eternal  glory. 

Wc  now  proceed  to  observe,  that  God  gave  Abraham  to  know, 
before  he  was  circumcised,  that  on  his  believing,  his  sins  were 
pardoned,  and  he  should  be  saved  for  the  sake  of  the  righteousness 
of  the  Saviour.  Years  then  rolled  away,  during  which  Abram's 
faith  was  variously  tried.  At  length,  God  saw  fit  to  organize  a 
visible  Church  in  Abram's  family.  He  came  and  gave  to  that 
patriarch  "  the  covenant  of  circumcision :"  that  covenant  had  a 


812  Pastoral  Duties.  [Leot.  XVt 

visible  sign  and  seal  annexed  to  its  visible  or  ecclesiastical  admin- 
istration ;  it  was  circumcision,  and  this  circumcision  was  a  visible 
seal  or  confirmation  to  Abraham,  of  the  determination  of  Jehovah 
to  pardon  sinners  for  the  Messiah's  sake,  who  should  come  and  re- 
move all  law  obstacles  out  of  the  way  of  his  people's  salvation,  of 
Abraham's  actual  justification  and  pardon,  and  of  his  being  con- 
stituted an  heir  of  promise  and  an  heir  of  eternal  glory.  Such  is 
the  meaning  of  the  apostle's  words,  "and  he  received  the  sign  of 
circumcision,  a  seal  of  righteousness  of  faith,  which  he  had,  yet 
being  un circumcised." 

Against  the  two  doctrines  so  plainly  taught  by  Paul  in  his  Epis- 
tle to  the  Romans,  viz  :  first,  that  of  justification  by  faith  without 
works,  for  the  righteousness'  sake  of  Christ;  and,  second,  that  of  cir- 
cumcision being  not  merely  a  sign,  but  also  a  seal  of  the  righteous- 
ness of  faith,  numerous  foes  have  drawn  their  pens.  Some  of  their 
objections  we  have  in  former  lectures  considered  and  answered ; 
but  there  are  other  objections  which  ought  to  be  attended  to  and 
answered  in  this  place. 

First.  A  Socinian  writer  says,  "that  Abraham  under  the  Old 
Testament  being  justified  by  faith,  was  something  peculiar  to  him. 
The  ordinary  method  of  the  Supreme  Being  was,  to  demand  a 
righteousness  by  works  from  man,  and  to  justify  accordingly." 
We  answer : 

1.  That  if  justification  by  faith  was  a  blessing  peculiar  to 
Abraham,  then  the  instance  of  the  manner  in  which  he  was 
justified,  could  not  have  a  place  in  the  apostle's  argument,  unless 
he  were  a  fool  or  a  madman.  The  apostle  is  showing  on  what 
grounds  the  justification  of  those  who  are  saved,  rests,  and  what  is 
the  procuring  cause  of  pardon  and  eternal  life :  he  is  establishing 
a  general  fact  in  the  dispensation  of  saving  mercy.  Now  to  bring 
up  what  was  peculiar  to  one  man,  is  to  talk  nonsense.  Just  as 
well  may  a  writer  undertake  to  prove  the  right  of  every  American 
citizen  to  a  township  of  land,  by  a  grant  which  was  peculiar  to 
La  Fayette.     But  Paul  Avas  no  Socinian. 

2.  The  apostle  is  therefore  careful  to  anticipate  this  very  objec- 
tion in  the  context,  and  in  the  succeeding  verses.  And  his  main 
proposition  is,  that  man,  whether  Jew  or  Gentile,  cannot  be  justi- 
fied by  ivorks.      If  any  should  say,  a  pious  man  who  keeps  the 


Lect.  XVL]  Sacraments — Circumcision.  313 

law  may  be  justified  by  works,  the  apostle  meets  this  thought, 
by  adducing  Abraham,  whose  faith  and  piety  were  eminent,  and 
proves  that  he  was  justified  by  faith  without  works. 

Second.  Another  Socinian  objects:  "  The  law  was  given  after  the 
times  of  Abraham  ;  and  the  laio  does  not  require  fiiith  for  justifica- 
tion, but  grants  justification  on  condition  of  works  alone;  and  the 
law  regulated  matters  of  religion,  throughout  the  Mosaic  economy." 
We  answer : 

1.  If  by  the  "  Zatf"  our  adversaries  mean  the  moral  law  alone, 
with  its  precepts  and  its  penalty,  unhappy  would  have  been  the 
condition  of  the  Jews.    Not  one  of  them  would  have  been  justified. 

2.  But  the  moral  law  existed  and  was  in  full  force  as  the  perfect 
rule  of  a  rational  creature's  obedience  to  his  Creator,  in  the  days 
of  Abraham.  In  the  time  of  Moses,  its  precepts  were  promulgated 
in  awful  circumstances,  were  reduced  to  writing,  and  were  ren- 
dered subservient  to  the  gospel  promise,  or  the  scheme  of  redemp- 
tion. Accordingly  the  apostle  says,  (Gal.  iii.  17  :)  "  And  this  I  say, 
that  the  covenant  that  was  confirmed  before  of  God  in  Christ,  [and 
it  was  principally  by  circumcision  that  that  confirmation  or  seal- 
ing of  the  covenant  was  made,]  the  law,  which  was  four  hundred 
and  thirty  years  after,  cannot  disannul,  that  it  should  make  the 
promise  of  none  eflfect." 

3.  But  again :  The  law  was  not  given  by  Moses,  to  be  the  con- 
dition of  a  sinner's  justification;  and  therefore,  in  addition  to  the 
moral  law,  the  Mosaic  code  contained  other  laws,  which  exhibited 
the  Saviour,  or  the  promise  of  grace :  and  to  this  exhibition  of  the 
gospel  promise,  even  the  moral  law  was  subservient ;  for  it  was  a 
"  school-master,  to  bring  the  Israelites  to  Christ."  See  especially 
Rom.  X.  4 :  "  Christ  is  the  great  end  of  the  law-givings,  or  law  by 
Moses,  for  righteousness,  to  every  one  that  believeth." 

Third.  "We  now  turn  to  consider  some  of  the  objections  brought 
against  the  second  article  of  our  doctrine,  that  circumcision  was 
not  a  sign  only,  but  also  a  seal. 

1.  A  Socinian  writer  says:  "Circumcision  was  given  to  Abra- 
ham merely  as  a  testimony  that  the  pious  life  he  had  lived  before, 
and  the  faith  he  had  exercised,  were  pleasing  to  God."    We  answer : 

(1.)  Circumcision  is  not  described  as  being  a  seal  to  Abraham's 
godliness,  but  a  seal  of  the  covenaiit.  (Gen.  xvii.)  Hence  it  is 
called  the  covenant ;  and  in  observing  circumcision,  Abraham  is 


314  Pastoral  Duties.  [Lect.  XVL 

said  to  keep  God's  covenant.  "  This  is  my  covenant,  which  ye 
shall  keep,  between  me  and  you,  and  thy  seed  after  thee :  Every 
man  child  among  you  shall  be  circumcised."  How  could  circum- 
cision be  a  proof  that  God  approved  the  faith  and  piety  of  every 
man  child  ? 

(2.)  A  seal  of  the  covenant  is  designed  to  confirm  and  strengthen 
faith,  not  to  testify  that  faith  is  already  strong. 

2.  Another  Socinian  writer  (Slichtingius,  Disp.  de  Bapt.)  says : 
"  The  word  '  seal'  does  not  prove  your  doctrine  :  for  all  seals  have 
not  a  confirming  power ;  often  is  a  seal  nothing  more  than  a  token 
by  which  one  thing  is  distinguished  from  another:  so  here  by  cir- 
cumcision, nothing  more  was  designed  than  to  distinguish  Abraham 
and  his  seed  from  all  other  people."     We  answer : 

(1.)  The  apostle  gives  the  meaning  of  the  term  "seal,"  when  he 
says  that  "the  sign  of  circumcision  was  a  seal,"  not  of  national 
distinction,  but  "of  the  righteousness  of  faith;"  and  this  cannot, 
in  the  sight  of  men,  distinguish  one  people  from  another. 

(2.)  But  it  cannot  be  proved  that  the  common  meaning  of  seal, 
is  a  sign  of  distinction.  The  other  sense  for  which  we  contend  is 
evident.  (1  Cor.  ix.  2 ;  2  Tim.  ii.  19  ;  Ephes.  i.  13,  iv.  30.)  In 
the  commerce  of  life,  a  seal  confirms  and  empowers.  (1  Kings 
xxi.  8 ;  Esth.  iii.  10,  viii.  10.)  When  letters  of  deliverance  and 
mercy  to  the  Jews  were  written  in  Ahasuerus'  name,  "they  were 
sealed  with  the  king's  ring." 

(3.)  We  grant  that  circumcision  was  designed  to  separate  the 
visible  Church  (including  Abraham's  seed  and  other  members) 
from  other  societies ;  but  in  addition  to  this,  it  had  a  sealing 
power. 

3.  I  shall  here  answer  but  one  objection  more.  It  is  that  of 
Episcopius,  the  leader  of  the  Arminians,  after  the  death  of  Yan 
Harmin.  He  says :  "  It  was  differently  situated  with  Abraham, 
from  children.  He  believed ;  and  circumcision  was  to  him  a  seal 
of  the  righteousness  which  he  had  acquired  by  faith :  this  cannot 
be  said  of  children,  much  less  of  all  circumcised  children."  To 
which  we  reply : 

(1.)  God's  covenant  embraced  children,  and  circumcision  was  a 
sign  and  seal  of  that  covenant:  hence,  in  the  administration  of 
this  sacrament,  Jehovah  made  no  difference  between  Abraham 
and  the  children  of  his  household.     (Gen.  xvii.  7,  9-13.) 


Lect.  XVT.]  Sqjcraments — Circumcision.  315 

(2.)  Faith  is  not  the  duty  of  infants,  and  their  standing  in  God's 
covenant  did  not  depend  upon  the  exercise  of  faith ;  and  therefore 
they  were  circumcised,  because  God  commanded  it,  and  because 
they  were  born  in  the  covenant,  which  had  a  visible  administra- 
tion :  hence  they  could  receive  the  sign  and  seal  of  that  covenant. 
Jehovah  by  this  sign  and  seal  declared  that  he  was  the  infant 
Isaac's  God,  in  a  special  covenant  of  his  own  giving,  as  well  as 
Abraham's  God  by  the  same  covenant, 

5.  Union  or  agreement  of  the  signs,  with  the  thing  signified. 
The  agreement  of  the  sign  with  the  thing  signified  in  circum- 
cision, is  sufficiently  obvious  from  what  has  just  been  said,  I 
hasten  therefore  to  inquire,  to  whom  the  sacrament  of  circum- 
cision was  to  be  administered,  according  to  the  command  and  the 
laws  of  the  Abrahamic  covenant  ? 

6.  Those  to  whom  circumcision  was  to  be  administered  accord- 
ing to  the  will  of  God,  expressed  clearly  in  giving  to  Abraham 
"the  covenant  of  circumcision,"  were  adults  and  their  children. 

(1.)  Adults  in  Abraham's  family,  professing  the  true  religion. 
Also,  those  adults  who  once  did  not  belong  to  the  visible  Church, 
on  their  professing  to  renounce  every  false  way,  to  believe  the 
Word  of  God,  to  exercise  repentance,  and  to  acknowledge  that 
the  obligations  of  revealed  religion  were  upon  them,  were  to  be 
received  into  the  covenant  by  circumcision,  and  to  be  accounted 
members  of  the  visible  Church  of  God, 

i.  When  God  gave  the  covenant,  he  commanded  Abraham  to 
circumcise  himself  and  all  the  male  adults  in  his  large  and  princely 
household.  Gen.  xvii.  23 :  *'  And  Abraham  took  every  male 
among  the  men  of  Abraham's  house,  and  circumcised  the  flesh 
of  their  foreskin  in  the  self-same  day,  as  God  had  said  unto  him." 

These  adults  were  not  the  children  and  kindred  of  Abraham ; 
they  were  men-servants  who  were  bought  with  his  money,  and 
born  in  his  house,  and  drawn  from  various  nations  and  places  into 
his  domestic  establishment. 

Abraham  had  travelled  much ;  his  wealth  was  great,  and  his 
family  was  large,  composed  of  a  great  variety  of  people.  The 
natural  consequence  was,  that  as  any  of  them  went  from  thence, 
they  carried  whatever  knowledge  of  divine  truth  and  religious 
institutions  they  had  acquired  there  into  their  own  houses  and 
countries,  or  wheresoever  the  providence  of  God  removed  them. 


316  Pastoral  Duties.  [Lect.  x\X 

Here  then  we  discover  means  for  tlie  spread  of  true  religion  among 
tlie  nations,  as  Abraham  had  so  many  hundreds  of  servants,  who 
were  circumcised  in  his  house  before  his  death,  and  commanded 
to  walk  in  the  ways  of  the  Lord.  Here  we  can  trace  the  origin 
of  circumcision  among  other  nations,  and  easily  account  for  those 
variations  in  religious  knowledge  and  observance. 

ii.  This  command  of  God  to  apply  the  seal  of  the  covenant  of 
circumcision  to  all  the  males  in  Abraham's  large  family,  clearly 
expressed  the  Divine  will  respecting  those  persons  who  should  be 
disposed  "to  join  themselves  unto  the  Lord"  in  subsequent  ages, 
though  such  persons  were  not  the  natural  descendants  of  Abraham, 
Isaac,  and  Jacob.  These  patriarchs  were  constantly  acquiring  new 
servants,  as  their  former  ones  died  or  saw  fit  to  move  away ;  and 
these  new  servants,  when  they  embraced  the  true  religion,  were 
received  into  the  covenant  and  visible  Church  by  circumcision. 
Accordingly,  every  male  in  Jacob's  household  was  circumcised. 
This  fact  is  plainly  stated  in  Gen.  xxxiv.  15-22,  where  the  sons 
of  Jacob,  in  dealing  with  the  prince  and  people  of  Shechem,  said, 
"  But  in  this  will  we  consent  unto  you :  If  ye  will  be  as  we  be, 
that  every  male  of  you  be  circumcised ;"  the  prince  therefore  said 
to  his  people,  "  Only  herein  will  the  men  consent  unto  us  for  to 
dwell  with  vis,  to  be  one  people,  if  every  male  among  us  be  circum- 
cised, as  they  are  circumcised."  This  extent  of  circumcision  was 
required  by  the  law.  Gen.  xvii.  14:  "And  the  uncircumcised 
man  child  whose  flesh  of  his  foreskin  is  not  circumcised,  that  soul 
shall  be  cut  off  from  his  people :  he  hath  broken  my  covenant." 

iii.  The  door  of  Zion  was  kept  open  for  the  admittance  of 
strangers :  the  practice  among  the  patriarchs  proved  this,  and  the 
Divine  law  enacted  that  the  pious  stranger  should  be  received. 
Exod.  xii.  48:  "When  a  stranger  shall  sojourn  with  thee,  and 
will  keep  the  passover  unto  the  Lord,  let  all  his  males  be  circum- 
cised, and  then  let  him  come  near  and  keep  it,  and  he  shall  be  as 
one  born  in  the  land." 

In  conformity  with  this  practice  and  law,  the  ancient  Church 
invariably  acted.  She  had  her  converts  from  the  heathen  nations. 
Hence  the  Jewish  doctors  speak  of  the  "  proselytes  of  the  gate," 
who  were  under  examination,  and  of  the  proselytes  of  righteous- 
ness, who  were  admitted  fully  by  circumcision.  But  on  their  admis- 
sion, all  their  male  children  must  be  circumcised.     (Ex'^d.  xii.  48.) 


Lect.  XVI.]  ScLcrammts — Circumcision.  317 

(2.)  Infants. 

The  covenant  of  circumcision  embraced,  therefore,  not  only 
adults,  but  the  infant  children  of  circumcised  adults,  and  consti- 
tuted the  latter  as  well  as  the  former,  members  of  the  visible 
Church  of  God. 

First  I  shall  not  detain  j^ou  with  the  Scripture  proofs  that  God 
commanded  Abraham  to  circumcise  the  children  of  his  household ; 
thereby  explaining  whom  he  meant  by  the  "seed"  with  whom  the 
covenant  was  made,  and  enacting  infant  membership,  as  an  existing 
relation  both  to  himself  and  to  his  visible  Church.  (See  Gen.  xvii.) 
I  shall  not  state  what  Abraham  did  in  obedience  to  this  express 
command  of  God,  and  with  a  thankful  heart.  He  certainly  did 
not  feel  himself  at  liberty  to  withhold  the  sign  of  circumcision 
from  infants,  from  the  consideration  that  infants  could  not  under- 
stand the  nature  and  design  of  the  sacrament,  that  infants  could 
not  repent  and  believe,  and  therefore  could  not  comply  with  the 
terms  of  the  covenant.  Abraham  knew  his  duty :  he  therefore 
did  apply  the  sign  of  the  covenant  agreeably  to  the  will  of  Him 
"  who  gave  that  covenant,"  to  his  son  Ishmael,  to  his  infant  child 
Isaac,  and  to  the  male  children  in  his  family.  Nor  shall  I  state 
the  uniform  practice  of  the  ancient  Church  down  to  the  introduc- 
tion of  the  New  Testament  dispensation.  She  regarded  the  chil- 
dren of  her  visible  members  as  being  born  in  the  covenant,  and 
therefore  circumcised  them.  Even  in  Egypt  they  were  circum- 
cised ;  and  at  no  time  were  children  left  uncircumcised,  but  during 
the  journey ings  of  the  visible  Church  in  the  deserts  of  Arabia. 
This  the  sacred  historian  carefully  notes.  Josh.  v.  5:  "Now  all 
the  people  that  came  out  (of  Egypt)  were  circumcised ;  but  all  the 
people  that  were  bom  in  the  wilderness  by  the  vsray  as  they  came 
forth  out  of  Egypt,  them  they  had  not  circumcised."  But  no 
sooner  had  they  passed  over  Jordan,  than  God  commanded  Joshua 
to  circumcise  all  the  people.     (Vs.  7,  8.) 

Second.  But  it  is  not  denied  that  infants  under  the  ancient  dis- 
pensation ivere  comprehended  in  the  Abrahamic  covenant,  and  that 
they  received  the  sacrament  of  circumcision.  "And  God  said,  He 
that  is  eight  days  old  shall  be  circumcised  among  you,  every  man 
child  in  your  generation^  he  that  is  born  in  the  house  or  bought 
with  money  of  any  stranger  which  is  not  of  thy  seed."  I  hasten 
therefore  to  say,  that  infants  were  ordinarily  circumcised  on  the 


31'^  Pastoral  Duties.  [Lect.  XVL 

eighth  day  after  their  birth;  though  the  birth  might  be  at  the 
conclusion  of  the  first  of  the  eight  days,  and  the  circumcision  at 
the  beginning  of  the  last.  Parts  of  days  were  accounted  as  being 
whole  days. 

Why  God  selected  the  eighth  day — why  not  an  earlier  or  later 
day — Witsius  will  instruct  you.  (See  Levit.  xii.  2,  3.)  His  law 
teaches  us  plainly,  first,  that  the  sacrament  was  not  essential  to  sal- 
vation ;  second,  that  the  sacrament  was  however  an  important  or- 
dinance ;  third,  that  infants  of  believers  were  God's  children  from 
the  birth,  (Ezek.  xvi.  20,  21;)  and  fourth,  that  infants  were  defiled 
with  original  sin. 

Third.  The  time  for  administering  circumcision  to  adults^  was 
not  determined  by  the  Divine  law.  They  might  be  circumcised 
on  any  day,  even  on  the  Sabbath-day.  John  vii. :  "  Ye  on  the 
Sabbath  circumcise  a  man,"  etc.  This  shows  that  circumcision 
was  a  religious  ordinance,  and  connected  with  the  holy  worship 
of  God. 

Fourth.  Having  shown  that  circumcision  was  by  Divine  com- 
mand administered  to  infants  as  well  as  adults  in  the  visible  Church 
of  God,  we  here  perceive  the  existence  of  infant  membership  estab- 
lished in  that  Church.  This  is  an  important  fact  in  the  history  of 
the  Divine  dispensations,  and  a  very  remarkable  law  among  the 
laws  of  God ;  for,  whether  baptism  has  come  in  the  place  of  cir- 
cumcision or  not,  two  results  of  great  moment  follow : 

1.  The  first  is,  that  all  the  ordinary  objections  to  infant  bap- 
tism in  the  Christian  Church — objections  which  are  founded  upon 
the  natural  incapacity  of  infants  to  understand  the  Word ;  to 
know  the  nature  and  design  of  baptism ;  bO  apprehend  and  feel 
its  obligations ;  to  make  voluntary  engagements  to  perform  the 
duties  of  the  covenant ;  objections,  too,  which  in  most  cases  weigh 
upon  uninformed  minds,  and  dispose  them  to  unite  with  the  Anti- 
Paedobaptists,  apply  with  all  their  force  against  the  ancient  law  of 
God  requiring  the  circumcision  of  infants.  What  are  those  objec- 
tions ?  They  are  usually  expressed  by  the  Baptists  in  such  lan- 
guage as  the  following:  "The  gospel  requires  sinners  to  repent 
and  believe.  Baptism  requires  a  knowledge  of  that  gospel,  and  a 
previous  profession  of  repentance  and  faith :  it  binds  to  duties  re- 
quired in  the  Word.  Now,  what  does  a  helpless  infant  know 
about  God  and  religion,  in  its  obligations  and  duties  ?    The  infant 


Lect.  XVI.]  Sacraments — Circumcision.  319 

knows  no  more  of  Christ  'than  the  kittens  about  the  house:'  it 
has  no  will — no  religious  exercise — no  rational  thoughts.  Even 
when  you  are  administering  baptism,  the  child  does  not  know 
what  you  are  doing ;  it  makes  no  engagements  of  any  kind ;  it 
usually  cries,  from  painful  feelings  created  by  your  sprinkling 
cold  water  in  its  face.  How  absurd  then  is  it  to  administer  such 
a  solemn  ordinance  upon  such  a  subject ;  how  foolish,  how  ridi- 
culous is  it  to  baptize  a  child !  " 

Now,  if  there  be  an  argument  in  such  language,  it  operates  in 
all  its  force  against  the  circumcision  of  infants.  Circumcision  was 
a  religious  ordinance.  The  Word  of  God  required  in  Abraham's 
day  faith  and  repentance  to  salvation.  Circumcision  bound  the 
circumcised  to  keep  the  whole  law.  (Gal.  v.  3.)  It  being  then 
obvious,  that  circumcision  was  a  holy  ordinance ;  that  it  derived 
its  being  from  the  Word  of  God,  and  stood  connected  with  the 
obligations  and  requirements  of  revealed  religion,  may  it  not  be 
assailed  when  administered  to  infants,  in  language  exactly  similar 
to  that  which  exhibits  the  popular  argument  against  infant  bap- 
tism ?  May  it  not  be  said,  How  absurd  was  it  to  circumcise  chil- 
dren 1  What  did  Isaac,  when  eight  days  old,  know  about  God 
and  religion  ?  How  could  he  enter  into  covenant  with  God,  when 
he  had  no  rational  thought,  no  sense  of  moral  obligation,  and  even 
when  he  felt  the  pain  of  circumcision,  knew  not  what  caused  the 
pain,  and  for  what  purpose  it  was  inflicted  ?  Can  any  thing  be 
conceived  more  ridiculous  than  binding  an  infant  in  this  manner, 
without  its  knowledge  and  consent,  to  the  duties  of  the  cove- 
nant ? 

Hence  it  will  be  perceived,  that  the  objections  which  the  Bap- 
tists usually  bring  against  infant  baptism  on  the  ground  of  the 
natural  incapacity  of  infants,  pass  beyond  that  ordinance,  and 
strike,  with  an  impious  hand,  the  acknowledged  doings  of  the  Al- 
mighty in  ages  past.  Those  objections  charge  God  with  folly: 
they  stamp  upon  his  law  given  to  Abraham  the  marks  of  absurd- 
ity and  injustice.  Nor  is  the  blasphemy  thus  spoken,  nor  the 
stain  thus  fixed  upon  the  glorious  character,  work,  and  law  of 
Jehovah,  in  any  measure  removed  by  the  circumstance  that  the 
law  of  circumcision  is  now  abrogated,  and  that  wc  live  under  a 
changed  dispensation.  He  who  says  that  God  was  a  fool  in  Abra- 
ham's day,  can  have  very  little  respect  for  the  Divine  character  now. 


S20  Pastoral  Duties.  [Lect.  XVL 

2.  I  shall  not  enlarge  here,  but  proceed  to  say,  that  the  second 
result  of  the  establishment  of  infant  church-membership  by  the 
Abrahamic  covenant  is  this:  that  infarct  church  -  membership  re- 
mains^ so  long  as  the  covenant  of  which  it  is  a  law,  a  privilege  and 
a  blessing,  continues  in  force,  unless  it  be  removed  by  an  express  law 
of  God. 

Here  then  it  may  be  asked,  first:  Does  not  the  change  in  the 
dispensation,  of  itself,  repeal  the  law  of  infant  church-membership? 
No,  it  cannot,  without  an  express  law  of  God :  for  it  is  a  privilege 
and  blessing  granted  to  the  visible  Church  by  an  "  everlasting 
covenant,"  and  which  may  be  as  fully  and  easily  enjoyed  under 
the  present  dispensation  as  under  a  former.  Had  infant  church- 
membership  borne  a  typical  character,  or  did  it  belong  to  the  Si- 
naitic  covenant  and  ceremonial  code,  it  would  then  have  been 
repealed  by  the  change  of  dispensation;  but  it  had  no  typical 
character,  it  did  not  belong  to  the  Sinaitic  covenant,  and  it  was  no 
part  of  the  ceremonial  law.  This  the  apostle  is  careful  in  stating. 
Gal. iii.  17:  "And  this  I  say,  that  the  covenant  that  was  confirmed 
before  of  God  in  Christ,  the  law,  which  was  four  hundred  and 
thirty  years  after,  cannot  disannul,  that  it  should  make  the  prom- 
ise of  none  effect." 

The  coming  of  the  Saviour  in  the  flesh,  and  the  finishing  of  the 
work  of  atonement  by  the  shedding  of  his  precious  blood,  would 
require  a  change  in  the  visible  sign  and  seal  connected  with  infant 
church-membership;  but  that  does  not  affect  the  privilege  and 
blessing  itself :  especially,  if  another  visible  sign  and  seal  be  intro- 
duced which  has  the  same  character,  and  is  capable  of  being  ap- 
plied to  infants  as  well  as  adults. 

Besides,  the  new  dispensation,  as  the  Spirit  of  God  foretold  by 
the  prophets,  and  actually  realized  when  the  time  came,  was  to  be 
far  richer  to  the  Church  in  grace  of  every  kind.  Her  privileges 
and  blessings  were  to  be  augmented,  and  not  diminished.  Hence 
the  change  of  dispensation  could  not,  of  itself  destroy  infant  chureh- 
membership. 

Accordingly,  the  Saviour,  with  a  view  to  this  fact,  said  of  little 
children,  " of  such  is  the  kingdom  of  heaven; "  or  in  other  words, 
that  the  New  Testament  Church  would  comprehend  children. 
And  his  apostle  Peter,  after  his  ascension,  expressly  declared 
that  the  covenant,  with  its  promises,  did  possess  the  very  exten- 


Lkct.  XVI.]  Circumcision — Baptism.  321 

sion  which  it  had  under  the  ancient  dispensation :  "  For  the  prom- 
ise is  unto  you  and  your  children,"  etc.  But  the  answer  to  this 
first  question  will,  in  part,  be  given  to  the  second,  which  we  are 
now  prepared  to  state. 

It  may  be  asked :  "  Did  not  the  abrogation  of  circumcision  de- 
stroy the  right  of  infant  church-membership,  and  repeal  the  law 
which  enacted  its  existence  in  the  visible  Church  ? 

We  answer ;  By  no  means ;  if,  upon  the  abrogation  of  circum- 
cision, for  obvious  reasons,  under  the  new  dispensation,  another 
sacrament^  or  visible  sign  of  the  same  covenant,  be  instituted  to  sup- 
ply in  the  Church  the  place  of  circumcision :  for  this  substantial 
reason  forms  here  an  invincible  argument,  that  infant  church- 
membership  did  not  depend  upon  the  visible  sign  of  the  Abra- 
hamic  covenant  for  its  existence  and  duration,  but  upon  the 
will  of  God  who  gave  the  covenant  to  Abraham  in  his  repre- 
sentative character,  and  upon  the  perpetuity  of  the  covenant 
itself  He  who  gave  the  covenant,  may  alter  its  signs  and  seals, 
but  the  covenant  itself  remains  until  it  be  disannulled  by  an 
express  law. 

To  render  our  answer  more  full  and  decisive  of  the  question, 
several  facts  must  here  be  stated  and  proved,  viz : 

First.  That  though  the  visible  sign  and  seal  of  the  Abrahamic 
covenant  be  changed,  yet  that  covenant  has  still  its  visible  sign 
and  seal  in  another  sacrament  which  can  be  administered  to  infants, 
and  by  which  infant  church-membership  can  be  expressed,  recog- 
nized and  confirmed.  I  need  not  tell  you,  that  this  sacrament  of 
Divine  institution  under  the  New  Testament  dispensation  is.  Bap- 
tism. Nor  is  it  necessary  to  observe  here,  that  the  visible  sign  in 
baptism  can  be  applied  just  as  well  as  the  sign  of  circumcision 
could  be  fixed  to  the  bodies  of  infants.  Nay,  it  admits  of  a  more 
extended  amplication  to  these  very  subjects  than  the  sign  in  circum- 
cision :  for  the  latter  was  limited  to  male  infants ;  but  the  former, 
to  wit,  water  in  baptism,  can  be  applied  to  infants  of  both  sexes, 
and  thus  correspond  better  with  the  extensive  grace  and  superior 
blessings  of  the  New  Testament  dispensation. 

Second.  There  is,  then,  nothing  in  the  new  sacrament  of  baptism 

which  renders  the  application  of  its  visible  sign  to  infants  more 

difficult  and  less  seemly  than  the  circumcision  of  infants.     This 

being  granted,  we  proceed  to  observe,  that  the  sacrament  of  bap- 

21 


822  Pastcyral  Duties.  [Lkctt.  XVI. 

tism  is  acknowledged  to  be  the  sacrament  of  visible  initiation  into 
the  visible  Churcli.  No  unbaptized  person  is  to  be  considered  a 
member  of  the  visible  Church,  or  permitted  to  partake  of  the 
Supper.  Now,  whether  baptism  has  come  into  the  place  of  cir- 
cumcision or  not,  we  keep  at  present  out  of  view,  and  proceed 
to  observe  that  circumcision  was  the  sacrament  of  initiation  un- 
der the  ancient  economy,  and  that  no  person  was  accounted  a 
member  of  the  visible  Church  of  the  Old  Testament,  or  could 
partake  of  the  passover,  who  was  uncircumcised.  Baptism  then 
occupies,  as  a  sacrament  of  initiation,  the  very  character  and  place 
of  circumcision,  which  has  been  abrogated. 

Hence  it  appears,  that  infant  church-membership  cannot  cease, 
because  there  is  no  sacrament  instituted  which  can  be  administered 
to  infants,  or  which  has  the  same  initiatory  character  that  the  sa- 
crament of  circumcision  had. 

"We  acknowledge,"  say  the  Baptists,  "that  circumcision  and 
baptism  are  sacraments  of  initiation ;  but  this  circumstance  does 
not  prove  that  infants  are  to  be  initiated  at  all." 

Answer :  We  have  no  where  said  it  does.  What  we  have  in 
view  here  is,  to  prove  that  if  infant  church-membership  exists, 
there  is  now  in  the  visible  Church  a  sacrament  just  as  well  adapted 
to  recognize  and  confirm  that  relation  of  infants  to  the  visible 
Church,  as  there  ever  was.  Had  there  not  been  instituted  a  sacra- 
ment (in  the  absence  of  circumcision)  of  initiation,  capable  of 
being  administered  to  infant  members,  the  Baptists  might  have 
argued  very  forcibly  that  God  had  repealed  the  law  of  infant 
church-membership,  for  there  was  no  sacrament  to  signify  and 
seal  the  covenant  to  infants.  But  now  that  argument  has  no 
place  whatever :  and  the  existence  of  such  a  sacrament  as  baptism, 
which  with  more  ease  and  safety  can  be  administered  to  infants, 
affords  presumptive  evidence  that  the  Divine  law  of  infant  church- 
membership  has  not  been  repealed. 

Third.  But  while  on  this  subject,  we  advance  a  step  further, 
and  afl&rm,  that  the  Scriptures  teach  that  baptism  has  been  institu'ed 
to  occupy,  as  a  sacramental  sign  and  seal  of  the  Abrahamic  covenant, 
the  place  of  circumcision.  Thus,  Col.  ii.  11, 12, 13 :  "in  whom  also 
ye  are  circumcised  with  the  circumcision  made  without  hands,  in 
putting  off  the  body  of  the  sins  of  the  flesh  by  the  circumcision 
of  Christ:  buried  with  him  in  baptism,  wherein  also  ye  are  risen 


Lect.  XVI]  Circumcision — Baptism.  323 

witTi  him  througli  tlie  faith  of  the  operation  of  God,"  etc.*  Now, 
we  argue  from  these  words  of  the  apostle  Paul,  that  the  thing 
signified  by  the  sacrament  of  baptism  is  the  same  as  that  signified 
by  the  sacrament  of  circumcision.     For, 

1.  The  apostle  called  those  believers  the  circumcised^  not  be- 
cause they  had  received  circumcision  in  the  flesh,  but  because  they 
were  "  buried  with  Christ  in  baptism."     Hence, 

2.  We  draw  the  conclusion,  that  the  sacramental  character  and 
use  of  circumcision  is  now  supplied  hy  baptism ;  so  that  if  circum- 
cision be  abrogated,  baptism  has  been  instituted  in  its  place. 

Against  this  doctrine,  numerous  enemies  have  drawn  their  bows 
with  all  the  strength  their  talents  could  supply.  Their  objections 
must  here  be  attended  to,  and  answered. 

1.  A  Baptist  writer  says :  "If  baptism  were  come  in  the  place 
of  circumcision,  then  the  baptized  would  be  under  obligation  to 
keep  the  ceremonial  law ;  (Gal.  v.  3  ;)  then  would  we  have  to  bap- 
tize on  the  eighth  day;  and  then  must  baptism  be  limited  to  male 
children." 

Answer:  This  objection  is  certainly  very  weak;  for  it  involves 
the  absurd  principle  that  one  sacrament  cannot  be  abrogated,  and 
another  be  instituted  to  supply  its  place  in  answering  its  grand 
design,  unless  all  the  circumstances  of  both  were  made  exactly 
alike;  a  requisition  that  would  be  impossible,  if  there  was  a 
change  in  the  dispensation.     This  admitted,  and  it  follows, 

(1.)  That  the  Lord's  Supper  has  not  come  in  the  place  of  the 
passover.  But,  to  reply  to  some  other  points  in  the  objection,  we 
observe, 

(2.)  That  circumcision  placed  the  circumcised  under  the  obli- 

*  JustiQ  Martyr  (Qutes.  ad  Orthod.  p.  102)  asks,  "Why,  if  circumcision  were  a 
good  thing,  we  do  not  use  it  as  well  as  the  Jews  did?"  He  answers:  "We  are  cir- 
cumcised by  baptism  with  Christ's  circumcision."  And  he  cites  this  text  to  prove  it, 
"  the  circumcision  of  Christ,"  or  Christian  circumcision. 

1.  Literally,  Christ  was  circumcised ;  but, 

2.  The  Colossians  could  not  be  circumcised  with  this  circumcision. 

3.  Their  circumcision  was  "being  buried  with  Christ  by  baptism." 

The  Christian  Fathers  so  understood  it.  Hear  Basil,  Bishop  of  Crcsarea:  "A  Jew 
because  of  the  threatening,  that  every  soul  that  is  not  circumcised  the  eighth  day 
shall  be  cut  off  from  his  people,  shall  not  delay  circumcision ;  and  dost  thou  put  oflF 
the  circumcision  made  without  hands  in  putting  off  the  flesh,  which  is  performed  in 
baptism!"  etc 


324  Pastoral  Duties.  [Lect.  XVL 

gations  of  revealed  religion.  "Walk  before  me,"  said  Grod  to 
Abraham,  "and  be  thou  perfect,"  etc.  (Gen.  xvii.)  When  cir- 
cumcision was  instituted,  Abraham  was  not  bound  to  keep  "  the 
ceremonial  law,"  for  that  law  was  not  yet  in  existence:  hence  the 
observance  of  the  ceremonial  law  was  not  essential  to  circum- 
cision— ^much  less  can  it  be  to  baptism,  when  God  has  actually 
repealed  the  ceremonial  law;  yet  the  obligation  still  remains  on 
the  baptized  in  full  force,  "  Walk  before  me,"  etc. 

(3.)  Again :  The  eighth  day  was  selected  for  circumcision,  that  its 
administration  might  not  militate  against  another  Divine  law, 
under  which  children  were  considered  "unclean"  until  the  eighth 
day ;  but  that  law  God  has  now  set  aside. 

(4.)  Women  and  female  infants  were  physically  incapable  of 
receiving  the  sign  of  circumcision,  but  there  is  no  corporeal  dis- 
qualification for  baptism. 

Hereafter,  I  shall  show  that  the  females  were  accounted  "cir- 
cumcised," from  the  relation  which  they  sustained  to  circumcised 
males.     I  shall  now  attend, 

2.  To  another  objection:  "Paul,  in  CoL  ii.  11,  12,  13,  shows 
that  external  circumcision  signified  '  the  spiritual  circumcision  of 
the  heart,'  and  it  is  of  the  latter  that  he  here  speaks:  hence  it  is 
not  baptism,  but  spiritual  circumcision,  that  is  come  in  the  place 
of  external  circumcision."     We  answer : 

(1.)  Then  there  could  have  been  no  spiritual  circumcision  or 
regeneration  under  the  Old  Testament,  which  is  contrary  to  the 
Word  of  God,  and  the  experience  of  his  redeemed. 

(2.)  Whoever  attends  to  the  passages  under  consideration  in 
their  context,  will  find  that  the  apostle  has  in  view  to  teach  that 
the  believing  Colossians  had  no  need  of  external  circumcision,  for 
they  had  the  thing  signified,  which  was  sealed  now  by  baptism. 

We  have  now  prepared  the  way  to  answer  more  directly  the 
question  proposed,  by  proving  the  perpetuity  of  the  Abrahamic 
covenant ;  but  this  must  be  left  to  a  future  lecture. 


LECT  URE    XVII. 

ADMINISTRATION    OF   THE    SACRAMENTS,    CONTINUED. 

PERPETUITY  OF  THE  ABRAHAMIC   COVENANT — INFANT  CHURCH-MEMBERSHIP — 
CIRCUMCISION — BAPTISM. 

We  were  employed,  in  the  preceding  lecture,  witli  the  considera- 
tion of  this  question:  "Did  not  the  abrogation  of  circumcision 
destroy  the  right  of  infant  church-membership,  and  repeal  the  law 
which  enacted  its  existence  in  the  visible  Church  ?" 

We  answered  promptly,  that  it  did  not ;  provided  that,  on  the 
abrogation  of  circumcision,  another  sacrament  of  the  same  cove- 
nant, to  supply  the  place  of  circumcision,  has  been  instituted :  for 
the  right  of  infant  church-membership  did  not  depend  on  the  visible 
sign  of  the  Abrahamic  covenant,  but  derived  its  existence  from 
the  covenant  itself;  and  that,  if  the  covenant  renjains  when  cir- 
cumcision is  abrogated,  then  the  right  of  infant  church-membership 
also  remains,  and  is  not  destroyed. 

From  this  answer,  it  will  appear  that  two  things  were  to  be 
proved,  viz :  First,  that  another  sacrament,  on  the  abrogation  of 
circumcision,  has  been  instituted  to  supply  its  place ;  and  our  proof 
of  this  fact  we  immediately  exhibited  at  the  close  of  the  last 
lecture:  hence  we  are  prepared  to  prove  now  the  second  fact, 
on  which  our  answer  to  that  question  materially  depends,  viz : 
that  though  circumcision  be  abrogated,  the  covenant  of  which  it 
was  the  external  sacramental  sign,  is  not  set  aside  hy  any  act,  law,  or 
dispensation  of  God,  but  exists  in  its  full  force  and  virtue ;  and 
hence, 

The  Perpetuity  of  the  Abrahamic  Covenant. 

In  another  place  we  enumerated  the  properties  of  the  Abrahamic 


326  Pastoral  Duties.  [Lect.  xvil. 

covenant,  and  spoke  of  its  great  design  or  end.  All  that  was  tlien 
said,  and  which  we  shall  not  here  repeat,  went  directly  to  prove 
the  perpetuity  of  that  covenant.  Let  it  then  suffice  to  exhibit  the 
several  arguments  which  sustain  our  doctrine,  in  as  brief  a  manner 
as  possible. 

I.  The  Abrahamic  covenant  of  circumcision  was  the  cove- 
nant by  which  God  was  pleased  to  organize  his  visible  Church 
in  this  world.  The  visible  Church  is  still  in  existence,  and  shall 
continue  in  existence  down  to  the  end  of  the  world ;  but  abrogate 
and  destroy  the  Abrahamic  covenant,  and  you  destroy  "  the  great 
charter,"  as  one  calls  it,  "  of  the  privileges,  blessings,  and  hopes  of 
the  Church."  "  Unlike  to  human  compacts  and  human  laws,  this 
covenant  still  possesses  all  its  force  and  virtue,  maintaining  the 
visible  Church  in  existence,  and  extending  its  blessings  to  the 
nations  of  the  earth."  (See  Janeway's  Letters,  and  Mason's  Es- 
says.) 

II.  Take  a  second  argument :  If  the  covenant  made  with  Abra- 
ham as  the  representative  of  all  who  believe,  were  no  longer  in 
existence  and  force,  it  must  have  been  set  aside  by  the  introduc- 
tion of  the  New  Testament  dispensation,  which  dispensation  is 
called  by  the  apostle  Paul  "  the  new  covenant^  "We  know  of  no 
other  event,  no  other  change,  that  could  have  operated  on  the 
Abrahamic  covenant,  to  disannul  it.  But  we  are  expressly  told, 
that  the  new  dispensation  introduced  by  the  incarnate  Son  of  God, 
was  designed  to  give  extension  to  the  blessings  of  the  Abrahamic 
covenant,  and  to  fulfil  its  promises.  "  That  the  blessings  "of  faithful 
Abraham  should  come  unto  the  Gentiles  through  faith,"  God  had 
promised  to  Abraham  that  in  his  seed,  which  is  Christ,  "  all  the 
families  of  the  earth  should  be  blessed."  The  Seed  came:  the 
blessings  are  conveyed  unto  the  Gentiles :  every  enlargement  of 
the  Church  among  the  heathen,  is  but  a  fulfilment  of  the  promises 
of  the  Abrahamic  covenant.  The  covenant  therefore  exists ;  and 
its  existence  gives  being,  virtue,  and  glory  to  its  promises.  Nor 
shall  it  cease  to  exist,  until  the  whole  earth  be  enlightened  and 
blessed,  and  all  the  kindreds  of  the  people  shall  see  the  salvation 
of  God. 

But  here  it  may  be  objected :  "  Does  not  Paul  tell  us  that  Christ 
*is  the  Mediator  of  abetter  covenant;'  meaning  the  New  Cove- 
nant or  dispensation,  which  was  established  upon  better  promises  ? 


Lect.  XVIL]        Ahrahamic  Covenant — Its  Perpetuity.  327 

Ls  not  then  the  covenant  of  circumcision  superseded  by  this  new 
and  better  covenant?"     We  answer: 

1.  It  is  often  said  by  the  Baptists,  You  talk  of  circumcision 
and  the  old  covenant;  but  this  is  all  done  away  with  by  thewnew 
and  better  covenant,  established  upon  better  promises.  But  in  so 
speaking,  they  artfully  throw  a  veil  over  important  facte  ;  for, 

2.  The  apostle  Paul,  in  Heb.  viii.  and  ix,,  speaks  of  a  "  first 
covenant,"  and  a  "  better  covenant ;"  the  latter  of  which  he  sets 
up  in  contrast  with  the  former.  Every  thing,  therefore,  here  de- 
pends upon  knowing  what  covenant  the  apostle  meant  by  "  the 
Jirst  covenant."  Did  he  mean  the  covenant  of  circumcision? 
Not  at  all:  he  had  no  design  to  place  "the  New  Covenant"  or 
New  Testament  dispensation  in  opposition  to  the  covenant  of  cir- 
cumcision; for, 

3.  He  is  careful  to  tell  us  what  particular  covenant  he  did  de- 
nominate "  the  first  covenant."  It  was  that  covenant,  he  tells  us, 
(Heb?  ix.  1,  2,)  "  which  had  also  ordinances  of  divine  service  and 
a  worldly  sanctuary."  "Then  verily  the  first  covenant  had  also 
ordinances  of  divine  service  and  a  worldly  sanctuary :  for  there 
was  a  tabernacle  made ;  the  first,  wherein  was  the  candlestick  and 
the  table  and  shew-bread,  which  is  called  the  sanctuary,"  etc. 
Verse  6 :  "  Now  when  these  things  were  thus  ordained,  the  priests 
went  always  into  the  first  tabernacle,  or  first  chamber  of  the  taberna- 
cle, etc. ;  but  into  the  second  apartment  went  the  high  priest  alone." 
It  was  then  the  Sinaitic  covenant,  and  no  other,  that  the  apostle 
calls  the  "first  covenant;"  that  covenant  which  had  a  mediator, 
and  that  mediator  Moses.  Verse  11,  in  opposition  to  this  first  cov- 
enant, he  places  the  second:  "When  Christ,  being  come  a  High 
Priest  of  good  things  to  come,  by  a  greater  and  more  perfect  taber- 
nacle, not  made  with  hands,  that  is  to  say,  not  of  this  building; 
neither  by  the  blood  of  bulls  and  goats,  but  by  his  own  blood,  he 
entered,"  etc.  Verse  15 :  "  For  this  cause,  he  is  the  Mediator  of 
the  New  Testament,"  etc. 

4.  The  objection,  therefore,  has  no  force :  the  apostle  speaks  not 
of  the  disannulling  of  the  Abrahamic  covenant,  but  altogether  of 
another  covenant.  It  remains,  therefore,  to  be  observed  here,  that 
if  the  Sinaitic  covenant  was  compatible  with  the  existence  of  the 
Abrahamic  covenant,  no  one  will  deny  that  the  new  dispensation 
or  second  covenant  must  also  be  compatible  with  the  existence  of 


828  Pastoral  Duties.  [Leot.  XVIL 

the  Abrahamic  covenant;  for  the  New  Testament  accords  better 
in  its  simplicity  with  the  times  of  Abraham  than  the  Mosaic  econ- 
omy did.* 

III.  But  to  proceed  with  a  third  proof  of  the  perpetuity  of  the 
Abrahamic  covenant,  we  observe,  that  Jehovah  himself  has 
denominated  this  covenant  "  an  everlasting  covenant^''''  and  explained 
the  meaning  of  the  term  "  everlasting,"  by  declaring,  first,  that  he 
made  this  covenant  with  Abraham  and  with  his  seed,  in  their  gen- 
erations^ indefinitely :  "I  will  establish  my  covenant  between  me 
and  thee  and  thy  seed  after  thee,  in  their  generations^  for  an  everlast- 
ing covenant,"  (Gen.  xvii.  7 ;)  and  secondly,  by  declaring,  at  the  very 
time  when  the  Jews  were  ready  to  be  thrust  out  of  the  vineyard 
as  unfaithful  keepers  and  dressers  of  it,  that  the  covenant  should 
be  made  with  the  Gentiles  who  should  believe  the  gospel :  so  that 
"the  blessings  of  faithful  Abraham  should  come  unto  the  Gen- 
tiles through  faith."  Mark  the  declaration  of  God  by  Peter,  when 
the  New  Testament  dispensation  opened :  "  For  the  promise,"  said 
he  to  the  Jews,  "is  unto  you  and  to  your  children ;"  but  now  it  is 
no  longer  to  be  confined  to  you,  but  the  promise  is  also  "  to  all 
that  are  afar  off;"  a  well-known  phrase  by  which  the  Gentiles  are 
meant ;  "  even  to"  as  many  of  those  Gentiles  as  the  Lord  our  God 
shall  at  any  time  hereafter  "call"  by  his  gospel,  and  render  obe- 
dient to  the  faith.     (Acts  ii.  89.) 

We  shall  not  stop  to  inquire  what  kind  of  children  are  here 
meant,  in  answer  to  the  strange  comments  of  the  Baptists  on  this 
j)assage ;  this  shall  be  done  elsewhere ;  but  note  only  that  it  is 
acknowledged  that  the  promise  is  declared  to  extend  to  the  Gen- 
tiles called  in  their  generations.  These  facts,  just  stated,  obviate 
at  once  the  exception  that  might  be  taken  to  our  sense  of  the  word 
"everlasting,"  by  saying  that,  in  Scripture,  it  is  often  used  to 
denote  a  limited  duration.  So  it  is :  but  it  must  be  added,  that  it  is 
also  employed  to  signify  an  unlimited  duration.     Now,  in  which  of 

*Eusebius,  delivering  the  sentiments  of  the  early  Christians,  refers  to  this  fact: 
"  They  (in  the  patriarchal  age  of  the  Church)  did  not  abstain  from  certain  foods,  nor 
regard  other  injunctions  which  Moses  subsequently  delivered ;  nor  do  we.  The  first 
and  most  ancient  religion  known,  that  of  those  pious  men  connected  with  Abram, 
is  the  very  religion  lately  announced  to  all,  in  the  doctrines  of  Christ."  "The  course 
of  piety  which  was  pursued  by  Abram,  has  appeared  thus  far  cultivated  only  by 
Christians." 


Lect.  XVII.]         Abrahamic  Covenant — Its  Perpetuity. 

these  two  se7ises  the  word  "everlasting"  is  applied  by  Jehovah  to 
his  covenant,  those  facts  plainly  show. 

IV.  Another  proof  of  the  perpetuity  of  the  Abrahamic  cove- 
nant, we  find  in  the  facts  which  the  apostle  Paul  evidently  de- 
signed to  express  by  the  images  of  the  olive-tree,  of  the  heir,  and  of 
the  luoman^-which.  he  employs  in  Eom.  xi. ;  in  Gal.  iv. ;  in  Eom.  vii. 

1.  The  "  olive-tree "  was  planted  by  virtue  of  the  covenant  of 
circumcision  which  God  gave  to  Abram,  in  the  family  of  that 
patriarch:  hence  the  Jews  became  its  "natural  branches."  But 
when  these  "natural  branches  were  broken  off,"  was  the  trunk  de- 
stroyed ?  No ;  it  remained,  and  received,  by  engrafting,  the  wild 
olive's  branches,  that  is  to  say,  the  Gentile  believers.  The  olive- 
tree  is  then  in  existence,  with  its  acquired  branches,  at  this  day ; 
and  its  very  existence  proves  that  the  covenant  of  God  with  Abra- 
ham is  still  in  force.     So  also, 

2.  The  child  or  heir,  in  Gal.  iv.,  born  in  Abraham's  family,  ex- 
isted under  the  Sinaitic  covenant,  by  which  it  was  placed,  as  a 
wild  and  headstrong  youth,  "under  tutors  and  governors,  until 
the  time  appointed  by  the  Father."  When  that  time  came,  did 
the  heir  die  at  manhood?  No,  it  lived  and  came  to  the  enjoy- 
ment of  the  rights  of  a  "soyi;"  it  still  lives,  is  blessed  with  faithful 
Abraham,  enjoys  the  spiritual  estate,  and  bears  the  name  of  that 
patriarch.  "  Know  ye  therefore,  that  they  which  are  of  faith,  the 
same  are  the  children  of  Abraham,"  See  numerous  other  passages 
of  the  same  import. 

3.  The  woman  that  was  married  to  the  Mosaic  economy,  which 
the  apostle  exhibits  under  the  image  of  a  "husband,"  survives  the 
death  of  her  husband,  and  is  married  to  another. 

From  all  these  images  we  discover  one  broad  fact,  that  the  same 
visible  Church  which  was  organized  by  the  Abrahamic  covenant 
still  exists,  and  proves  the  perpetuity  of  that  covenant.  Take  an- 
other argument  in  support  of  the  same  fact : 

V.  The  covenant  relations  which  the  Jews  sustained  to  Abra- 
ham, and  the  covenant  names  by  which  those  relations  were  indi- 
cated, are  exactly  those  relations  which  the  members  of  the  Chris- 
tian Church  still  sustain  to  Abraham,  and  are  the  very  names 
applied  to  them  in  Scripture.  Now,  those  relations  could  not 
exist,  and  those  distinguishing  names  could  not  with  propriety  be 
applied  to  New  Testament  believers,  if  the  Abrahamic  covenant 


830  Pastoral  Duties.  [Lect.  XYn. 

were  not  perpetual  in  its  existence  under  all  the  changes  which 
have  occurred.  This  inference  is  obvious ;  but  let  us  prove  the 
facts  from  which  it  is  drawn. 

1.  Abraham  is  the  father  of  all  who  now  believe,  and  he  is  so 
denominated.  Eom.  iv.  11 :  "He  received  the  sign  of  circum- 
cision, that  he  might  be  the  father  of  all  them  that  believe,  though 
they  be  not  circumcised,"  etc.  Verse  16 :  "  Therefore  it  is  of  faith, 
that  it  might  be  by  grace :  to  the  end  that  the  promise  might  be 
sure  to  all  the  seed ;  not  to  that  only  which  is  of  the  law,  but  to 
that  also  which  is  of  the  faith  of  Abraham,  who  is  the  father  of 
us  all." 

2.  The  New  Testament  believers  are  the  children  of  Abraham, 
by  that  very  covenant  and  constitution  of  God  which  made  him 
their  father.  "They  are  his  seed;"  for,  Bom.  ix.,  "the  children 
of  the  promise  are  counted  for  the  seed."  Gal.  iii.  29 :  "  And  if 
ye  be  Christ's,  then  are  ye  Abraham's  seed,  and  heirs  according  to 
the  promise."  "  Know  ye  therefore,  that  they  which  are  of  faith, 
the  same  are  the  children  of  Abraham."  (Gal.  iii.  7.)  They  are 
called  "  the  circumcision."  Phil.  iii.  8  :  "  Beware  of  the  condision ; 
for  we  are  the  circumcision,  which  worship  God  in  the  Spirit,  and 
rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh." 

Having  shown  that  the  same  relations  to  Abraham,  and  the 
same  names  expressive  of  those  covenant  relations  which  the  an- 
cient Church  sustained,  are  now  possessed  by  believers,  we  shall 
add  but  one  argument  more,  viz : 

VI.  The  blessings  secured  to  Abraham  by  the  covenant  of  cir- 
cumcision, with  its  visible  seal,  are  still  the  very  blessings  enjoyed 
by  New  Testament  believers,  and  secured  to  them  by  the  same 
covenant ;  but  if  that  covenant  be  not  in  existence  with  its  visible 
sign  and  seal,  then  is  their  privilege  and  their  security  less  than 
those  of  ancient  believers.  But  have  not  the  very  blessings  of  faith- 
ful Abraham  come  unto  the  Gentiles  through  Christ  ?  Have  they 
not  the  promise  of  the  Spirit  ?  Is  hot  their  faith  counted  for  righte- 
ousness ?  Are  they  not  pardoned  for  the  sake  of  that  righteousness 
of  God  received  by  faith  ?  And  is  not  this  mode  of  salvation  re- 
vealed by  the  Word  of  Jehovah,  still  signified  and  sealed  by  the 
sacraments  ? 

Why  then  should  the  Abrahamic  covenant  be  abolished  and 
cease  to  exist  ?     To  use  the  words  of  a  late  writer,  (Janeway :) 


Law.  XVIL]  Infant  Church- Member  ship.  331 

"Were  the  blessings  of  rigliteousness  and  salvation  no  longer 
given  to  the  Church,  we  might  infer  that  the  covenant  was  abro- 
gated. But  seeing  these  blessings  come  as  God  promised  to  Abra- 
ham, to  the  Gentiles,  what  reason  can  any  have  to  assert  that  the 
covenant  which  formerly  secured  them  to  believers,  has  been 
annulled  ?     This  is  contending  against  plain  matter  of  fact." 


Infant  Church-Membership. 

Having  now  shown  that  another  sacrament  has  been  instituted, 
to  supply  the  place  of  circumcision  as  a  visible  sign  and  seal  of  the 
Abrahamic  covenant,  and  that  that  covenant  has  not  been  disan- 
nulled, but  is  in  full  force  and  virtue,  we  are  prepared  to  perceive 
clearly  the  truth  of  our  doctrine,  that  the  law  of  God,  constituting 
infant  church-membership,  was  not  repealed  by  the  abrogation  of 
the  rite  of  circumcision :  for  infant  church-membership  did  not 
depend  upon  the  visible  sign  of  circumcision,  but  upon  the  cove- 
nant itself  which  is  still  in  existence;  of  which  covenant  it  is  a  law, 
a  privilege  and  a  blessing ;  and,  therefore,  that  infant  church-meAi- 
bership  cannot  be  done  away  but  by  an  express  law  of  God  con- 
tained in  the  Sacred  Scriptures,  But  no  such  law  can  be  found  in 
the  written  Word. 

We  now  come  to  the  consideration  of  a  third  question,  which 
the  adversaries  of  the  membership  of  infants  in  the  visible  Church, 
are  disposed  to  ask.     It  is  this  : 

Thirdly.  Does  not  the  silence  of  the  apostles  with  respect  to  infant 
church-membership  at  the  opening  of  the  New  Testament  dispen- 
sation, and  the  silence  of  the  inspired  writers  of  the  Scriptures  of  the 
New  Testament  with  regard  to  any  baptism  of  infants,  prove  that 
the  infant  church-membership  connected  with  the  covenant  of  cir- 
cumcision no  longer  existed  either  in  Christian  law  or  in  Christian 
practice  ?     We  answer : 

1.  That,  did  the  apostles  and  the  New  Testament  writers  observe 
a  total  silence  with  regard  to  infant  church-membership,  and  the 
initiation  of  parents,  with  their  children,  into  the  visible  Church 
by  baptism,  the  fact  would  be  such  as  to  arrest  our  deep  attention ; 
but  as  the  fact  does  not  exist  in  the  sacred  records,  we  are  not  called 
to  make  it  the  subject  of  particular  consideration,  nor  to  inquire 
how  far  such  silence  of  the  inspired  writers  would  go  to  prove  the  re- 


332  Pastoral  Duties.  [Lkct.  XVH 

peal  of  the  Divine  law  of  infant  clmrcli-menibersliip,  if  by  uninspired 
writers  in  the  ancient  Christian  Church,  it  were  proved  that,  from 
the  days  of  the  apostles  down,  that  law  had  been  recognized  and 
observed  in  the  practice  of  the  Catholic  Church.  From  an  inquiry 
of  this  kind,  we  are  now  preserved  by  certain  facts,  recorded  in  the 
New  Testament  Scriptures.  These  facts,  we  shall  presently  ex- 
hibit ;  but  before  doing  this,  we  must  observe, 

2.  That  if  the  partial  silence  of  the  apostles  and  inspired 
writers  of  the  New  Testament  with  regard  to  infant  church- 
membership  and  the  baptism  of  infants,  or  in  other  words,  if  the 
little  which  we  find  in  the  New  Testament  on  those  subjects,  would 
happily  accord  with  the  well-known  and  universally  acknowledged 
existence  and  perpetuity  of  the  Abrahamic  covenant,  and  of  the 
law  of  infant  church-membership  in  the  primitive  Church  ;  then  it 
will  follow,  that  the  very  kind  of  silence  which  our  adversaries  em- 
ploy as  an  argument,  can  be  well  accounted  for,  and  operates 
rather  as  a  circumstance  in  favor  of  the  truth  of  our  doctrine. 

I.  But  we  have  said,  that  the  apostles  and  other  inspired  men 
have  not  observed  in  the  New  Testament  Scriptures,  a  total  silence 
with  respect  to  infant  church-membership  and  the  baptism  of  in- 
fants.    This  must  now  be  proved  by  us. 

Let  us  then  adduce  the  passages,  on  which  our  answer  to  the 
question  rests,  and  take  each  passage  under  particular  considera- 
tion. 

In  preparation  for  the  coming  new  dispensation  or  covenant, 
which,  as  we  have  proved,  should  not  set  aside  the  Abrahamic 
covenant,  but  extend  its  blessings  to  the  Gentile  nations,  the  Re- 
deemer of  the  world,  who  before  his  incarnation  gave  to  Abraham 
"the  covenant  of  circumcision,"  being  now  "in  the  fulness  of 
time"  incarnate,  spoke  concerning  children,  words  which  plainly 
taught  that  they  were  objects  of  his  mediatorial  regard  ;  and  that 
they  sustained,  as  children  of  the  covenant^  a  relation  to  the  visible 
Church,  not  only  under  the  old,  but  also  under  the  new  dispensa- 
tion, which  he  was  come  to  introduce. 

1.  In  Matt.  xix.  13,  14 :  "  Then  were  there  brought  to  him  little 
children,  that  he  should  put  his  hands  on  them  and  pray,  and  the 
disciples  rebuked  them.  But  Jesus  said.  Suffer  little  children  and 
forbid  them  not  to  come  unto  me,  for  of  such  is  the  kingdom  of 
heaven :  and  he  laid  his  hands  on  them,  and  departed."     In  Mark 


Lkct.  XVII.]  Infant  Church- Membei'sMp.  333 

X.  13,  14,  15,  16,  we  read :  "  And  they  brought  young  cliildren  to 
him,  that  he  should  touch  them ;  and  his  disciples  rebuked  those 
who  brought  them.  But  when  Jesus  saw  it,  he  was  much  dis- 
pleased, and  said  unto  them,  Suffer  the  little  children  to  come  unto 
me,  and  forbid  them  not;  for  of  such  is  the  kingdom  of  God. 
Verily,  I  say  unto  you,  whosoever  shall  not  receive  the  kingdom 
of  God  as  a  little  child,  he  shall  not  enter  therein :  and  he  took 
them  up  in  his  arms,  put  his  hands  upon  them,  and  blessed 
them." 

In  considering  these  words  of  Christ  more  particularly,  we  find 
that  (whatever  he  said  to  the  adults  when  he  taught  them,  that  they 
must  in  the  exercise  of  humility  enter  into  the  kingdom  of  God) 
it  was  of  little  children^  in  nature  and  in  years^  that  he  said,  "  Suffer 
them  to  come  to  me,  for  of  such  is  the  kingdom  of  heaven," 
which  in  Mark  is  called  "  the  kingdom  of  God : "  for  it  appears 
that  those  children  were  of  such  tender  age,  that  they  were 
"brought"  or  carried  by  their  parents  or  friends,  to  Christ;  and 
that  they  could  be  taken  by  the  Saviour  "in  his  arms."  Their 
infancy  and  very  childhood  evidently  appears  to  have  been  the 
only  reason  why  the  disciples  "rebuked  those  who  brought  them," 
and  wished  that  their  Lord's  attention  might  not  be  occupied  by 
the  concerns  of  such  little  children.  To  this  interpretation, 
however,  a  Socinian  writer  and  several  Baptist  writers  here 
object,  and  say,  "that  by  the  little  children,"  in  these  passages, 
infants  and  very  young  children  are  not  meant,  but  adults,  who  in 
the  meekness  and  humility  of  their  dispositions  resembled  little 
children.     We  answer : 

1.  This  sense  of  the  words  is  contradicted  by  the  whole  history, 
and  involves  it  in  unintelligible  nonsense,  if  we  may  so  speak. 
Were  they  adults  of  that  excellent  temper  whom  the  disciples 
would  have  restrained  from  being  brought  to  their  Divine  Master, 
and  on  whose  account  they  "rebuked"  those  who  brought  them? 
a  very  poor  compliment  to  the  understanding  and  piety  of  those 
disciples,  for  it  exhibits  them  as  conspiring  to  prevent  adults  of 
the  best  temper  from  coming  to  Christ. 

2.  Such  adults  are  here  called  "/3pf:</)7/,"  without  the  addition  of 
any  qualifying  term,  or  any  thing  appearing  in  the  relation  in 
which  they  had  stood  to  Christ,  which  would  show  that  that  terra 
was  used  in   a  figurative  sense:  for  "/3pe^o,-"  signifies  "a  babe 


334  Pastoral  Duties,  [Lect.  xvn. 

in  the  womb,  a  new-born  babe,"  an  infant,  a   cbild  *      (Luke 

xviii.  15.) 

8.  Why  should  these  adults  be  ^^  brought"  to  the  Saviour  by 
others,  and  why  should  any  be  rebuked  for  bringing  them  ? 

4.  How  could  the  Saviour  take  such  adults  in  his  arms,  embrace 
them  in  his  arms,  when  he  blessed  them,  if  they  were  adults  ? 

5.  And  how  could  such  adults  be  converted  into  a  httle  child, 
"TraMiov,"  and  give  that  illustration  which  the  Saviour  designed 
to  give,  by  a  familiar  object  of  comparison,  to  his  doctrine,  "  that 
whosoever  shall  not  receive  the  kingdom  of  God  as  a  liith  child, 
shall  not  enter  therein  "  ? 

"  We  do  not  deny,"  say  many  Baptist  writers,  "  that  they 
were  infants  who  were  brought  to  Christ  on  that  occasion ;  but  we 
say,  that  the  parents  who  brought  them  desired  nothing  more  than 
that  the  Saviour  should  lay  his  hands  on  them  and  bless  them : 
they  did  not  desire  to  have  them  haptized."     Answer : 

(1.)  We  are  not  to  be  diverted  from  the  thing  to  be  now  proved 
by  objections  of  this  kind.  We  have  said  nothing  about  infant 
baptism.  What  we  wish  to  establish  here,  is  the  fact  that  those 
who  were  brought  to  the  Saviour  to  be  blessed  and  prayed  for  by 
him,  were  indeed  "  little  children"  in  age,  and  not  adults. 

But  to  remove  the  objection,  we  say,  that, 

i.  Christ  himself  did  not  baptize.     (John  iv.) 

ii.  The  parents  of  these  children  were  not  baptized,  and  there- 
fore the  children  could  not  be  baptized. 

iii.  The  new  dispensation  was  fast  coming  on,  but  not  yet  in- 
troduced with  its  peculiar  ordinances  and  appropriate  sacraments, 
to  be  observed  as  a  law  of  "God's  house."  Hence  the  baptism 
of  infants  could  not  be  looked  for  by  any  well-disposed  parents. 

iv.  But  these  parents  and  their  children  were  Jews,  and  there- 
fore circumcised^  and  members  of  the  visible  Church  of  God.  In 
relation  to  such,  what  did  our  Lord  say  and  do?  He  said:  "Suffer 
the  parents  to  bring  their  little  children  unto  me,  and  forbid  them 
not  to  come  unto  me."  "And  he  laid  his  hands  upon  them,  and 
blessed  them."     What  more  could  he  do,  to  testify  that  they  sus- 

*  Bpf^of  is  tlie  word  applied  to  Christ  just  born,  (Luke  ii.  12.)  It  is  the  name 
of  an  infant  just  born,  and  not  yet  weaned :  nay,  it  has  been  used  for  an  infant  in 
the  womb,  as  is  plain  from  a  passage  in  Phocylides:  "M??  hi  yvv^  ^Osipt]  jSpi^oc 
tft^pvov  ivSoOtf  yafffpoj. 


Lbct.  XVn.]  Infant  Church- Membership.  336 

tained  a  relation  to  him,  as  members  of  his  family  or  visible 
Church  ?  Imposition  of  hands  was  long  before  a  token  of  receiv- 
ing a  child  into  one's  family,  as  did  Jacob,  Gen.  xlviii.  5. 

But  it  may  be  said,  our  Saviour  might  have  acknowledged,  in 
express  terms,  the  existence  of  infant  church-membership.     Now, 

II.  We  contend  that  he  actually  did  this  very  thing ;  and  as- 
signed that  v&ry  relation  of  the  infants  of  parents  in  covenant  with 
his  visible  Church,  as  the  reason  why  those  little  children  should 
be  suffered  to  come  unto  him,  and  as  the  ground  of  his  parental  and 
ministerial  actions,  in  laying  his  hands  upon  them  and  blessing 
them:  for  he  said,  "of  such  little  children  is  the  kingdom  of 
heaven,  and  the  kingdom  of  God," 

Here  we  must  inquire,  what  was  meant  by  the  Saviour,  "  by 
the  kingdom  of  heaven,  and  the  kingdom  of  God  "  ?  what  by  say- 
ing, that  such  little  children  stood  related  to  that  kingdom  ? 

1.  God  had  been  King  in  Israel  by  a  special  constitution,  or  the 
Sinaitic  covenant,  during  many  centuries  before  the  incarnation  of 
the  Saviour.  This  constitution  had  been  annexed  to  the  Abra- 
hamic  covenant  to  carry  out  its  gracious  designs :  by  it,  "  the 
heir"  was  put  under  "  tutors  and  governors,  till  the  time  appointed 
by  the  Father."  Hence  the  law  of  circumcision  was  enforced  un- 
der the  Sinaitic  covenant:  "every  uncircumcised  person  was  ex- 
cluded from  the  congregation  of  the  Lord ;"  whilst  infants  circum- 
cised on  the  eighth  day,  were,  as  they  had  been  since  the  existence 
of  the  Abrahamic  covenant,  members  of  that  Church  and  congre- 
gation in  undisputed  right.  All  the  Jews,  probably  in  our  Lord's 
day,  were  initiated  into  the  visible  Church  in  their  infancy. 

K  therefore  the  Old  Testament  Church  state  shall  be  considered 
as  constituting  "a kingdom ofGod,"(Ps.x.  16 ;xhv. 4;  xlvii.7;  Ixxiv. 
12 ;  Ixxxix.  18 ;  cxlix.  20 ;  1  Chron.  xxix.  11 ;  Ps.  xxii.,)  then  it  is 
most  true,  that  of  such  little  children  as  were  of  the  Abrahamic 
covenant  with  their  parents  when  our  Lord  took  "the  little  ones 
in  his  arms,"  was  this  kingdom  of  God.  Hence  such  children 
were  called  Jehovah's  property  in  a  special  manner.  Ezek.  xvi. 
21:  "That  thou  hast  slain  my  children  and  delivered  them  to 
cause  them  to  pass  through  the  fire  for  them." 

2.  But  in  predicting  the  coming  of  the  Messiah  and  the  intro- 
duction of  a  new  dispensation,  the  prophet  Daniel  said,  "  that  the 
God  of  heaven  would  set  up  a  kingdom,  which  should  never  be 


336  Pastoral  Duties.  [Lkct,  xvn. 

destroyed."  (Dan.  vii.  13,  14.)  Hence  the  new  dispensation  came 
to  be  distinguished  by  the  name,  "  kingdom  of  heaven,"  because 
there  would  be  a  superior  declaration  made  under  it  of  the  "king- 
dom of  God  our  Saviour."  Augustine  long  since  observed,  "  that 
the  very  name  of  '  the  kingdom  of  heaven'  is  peculiar  to  the  New 
Testament  dispensation." 

It  is  universally  acknowledged,  that  by  the  phrase  "  kingdom 
of  heaven,"  the  new  dispensation  and  the  Church  visible  under  it, 
are  in  many  places  denoted.  No  other  can  be  the  meaning  of 
that  phrase  in  the  passages  now  under  consideration.  Then  the 
sense  of  our  words  becomes  obvious:  "  Of  such  little  children  as 
he  took  up  in  his  arms  and  blessed,  is  the  kingdom  of  heaven.  The 
new  dispensation  and  the  visible  Church  which  that  dispensation 
was  designed  greatly  to  benefit  and  to  enlarge,  would  embrace  and 
comprehend  them ;  the  iiifant  seed  of  parents  in  covenant  should 
occupy  the  very  place  under  the  second  covenant  or  gospel  dispen- 
sation, which  they  had  occupied  before  the  first  covenant  was 
made  at  Sinai ;  for  the  new  covenant  should  not  be  inconsistent 
with  the  Abrahamic  covenant,  but  a  confirmation  and  extension 
of  it :  hence  infant  church-membership  should  remain  ;  and  of  such 
little  children  as  the  circumcised  children  of  the  Jewish  Church, 
should  the  'kingdom  of  heaven'  or  new  dispensation  also  be." 
Such  was  the  doctrine  of  the  Saviour. 

Objection:  But  how  could  Christ  say,  "that  the  kingdom  of 
heaven,"  or  gospel  dispensation,  did  comprehend  such  little  chil- 
dren, when  that  "  new  covenant"  was  not  yet  made,  or  that  new 
dispensation  was  not  yet  introduced  ?     We  answer : 

1.  That  this  apparent  difficulty  exists  in  equal  magnitude  in  the 
exposition  of  our  adversaries.  For,  how  could  our  Lord  say,  that 
of  humble  and  penitent  sinners,  resembling  in  temper  a  little 
child,  was  the  kingdom  of  heaven,  when  that  kingdom  was  not 
yet  in  existence  ? 

2.  "  But  grace  and  truth  came  by  Jesus  Christ."  He  was  then 
introducing  the  new  dispensation.  Hence  he  often  spoke  of  it,  as 
being  not  only  at  hand,  but  as  actually  present.  "  The  kingdom  of 
heaven  is  like  unto  leaven;"  "The  kingdom  of  heaven  is  like 
unto  a  grain  of  mustard  seed,"  etc.  "  Ye  shut  up  the  kingdom  of 
heaven  against  men."     (Matt,  xxiii.  13.) 

Objection:    "But  you  altogether  misapprehend  the  sense  of 


Lkct.  XVII.]  Infant  Church- Membership.  337 

Christ's  words,"  say  some  Baptists ;  '*  for  he  means  that  of  such  per- 
sons as  were  humble,  little  in  their  own  eyes,  believing  and  depend- 
ent, like  as  little  children  are,  is  the  kingdom  of  heaven."  Answer : 

1.  Our  Lord  does  preach  this  doctrine,  and  states  the  require- 
ments of  the  gospel :  "  Verily,  I  say  unto  you,  whosoever  shall  not 
receive  the  kingdom  of  God  as  a  little  child,  he  shall  not  enter 
therein ;"  but  not  in  the  words  before  us. 

2.  That  forced  sense  violates  the  order  of  history  ;  for  of  whom 
he  said,  "of  such  is  the  kingdom  of  heaven,"  them  he  blessed: 
"  of  such  is  the  kingdom  of  heaven ;  and  he  laid  his  hands  on  them, 
and  departed." 

3.  But  the  words,  "of  such  is  the  kingdom  of  heaven,"  express 
a  reason  why  little  children  should  not  be  forbidden  to  come  unto 
him,  why  they  should  be  brought  to  him,  and  why  he  was  dis- 
pleased with  his  disciples  when  they  rebuked  those  who  brought 
the  little  children  unto  him  to  bless  them,  and  why  he  did  take 
them  in  his  arms  and  bless  them.  Now,  would  it  not  be  absurd 
to  argue,  that  children  who  are  infants  ought  to  be  so  treated,  be- 
cause penitent,  humble  and  believing  adults  belong  to  the  visible 
Church  of  God,  or  are  in  a  state  of  grace  ?  Could  the  Saviour 
have  so  reasoned?  And  can  an  intelligent  Baptist  use  such  a 
mode  of  reasoning  ?  No :  the  very  exposition  which  makes  our 
Lord  talk  absurdly,  is  used  as  a  shift  from  the  force  of  the  passage 
in  its  connection. 

But  it  is  objected,  that  the  kingdom  of  heaven  here  means,  "  the 
kingdom  of  heavenly  glory  and  happiness,"  and  that  infants  dying 
in  infancy  belong  to  that  kingdom.     Answer : 

1.  This  is  a  strained  construction  of  the  passage,  and  adopted 
merely  to  escape  from  the  force  of  argument ;  and, 

2.  If  children,  merely  because  they  are  children,  are  saved,  we 
observe,  that  there  is  no  such  doctrine  in  Scripture.  If  the  chil- 
dren of  covenanted  parents  and  no  other  are  meant,  then  this  sense 
shows,  that  covenant  relations  may  be  so  sustained  by  children  in 
virtue  of  God's  constitution  and  promise  of  the  covenant,  as  to 
affect  their  state  hereafter.  Who  then  that  believes,  that  infants 
born  of  parents  in  covenant  can  enjoy  the  greater,  will  deny  them 
the  less,  etc.,  etc.  ? 

22 


LECTUKE    XVIII. 

INFANT   CHUBCH-MEMBERSHIP,   CONTINUED. 


CIRCUMCISION — BAPTISM. 


We  are  in  our  argument  in  support  of  the  existing  divine  law 
of  infant  church-memhership^  showing  that  the  evangelists  and 
apostles  do  not  observe  a  total  silence  on  this  subject.  For  this 
purpose,  we  called  up  in  our  last  lecture  what  was  spoken  by  our 
Saviour  himself,  in  relation  to  little  children  of  parents  standing 
in  the  Abrahamic  covenant,  and  what  is  recorded  in  Matt,  xix., 
Mark  x.  13,  14,  15,  and  Luke  xviii.  15.  From  the  consideration 
of  these  passages  let  us  turn, 

III.  To  another  proof  of  the  fact,  which  we  afiirm  is  expressed 
by  the  apostle  Peter,  under  the  New  Covenant  or  gospel  dispensa- 
tion. His  words  are  recorded  in  Acts  ii.  39 :  "  For  the  promise  is 
unto  you  and  to  your  children,  and  to  all  that  are  afar  oJEf,  even 
as  many  as  the  Lord  our  God  shall  call." 

In  ascertaining  the  sense  of  these  words,  it  will  be  necessary 
here  to  inquire, 

1.  To  whom  the  apostle  Peter  addressed  the  words,  and  who  are 
intended  by  "  you  and  your  children  "  ?  The  history  of  the  solemn 
and  transporting  events  recorded  in  Acts,  chap,  ii,  and  marking 
that  "  day  of  Pentecost "  as  a  most  memorable  day  in  the  annals 
of  the  Christian  Church,  leaves  it  an  undisputed  fact,  that  Peter 
in  his  sermon  addressed  those  words  "  to  Jews"  assembled  at  Jeru- 
salem on  occasion  of  the  feast  of  Pentecost,  from  various  parts, 
and  collected  where  the  apostles  and  disciples  of  Christ  met,  in 
consequence  of  its  "being  noised  abroad  through  the  city,  that 
something  very  wonderful  was  to  be  seen  at  that  Christian  meet- 


Lect.  XVIIL]  Infant  Church- Membership.  339 

ing."     (SeeActs  ii.  1-7.)     Now,  respecting  these  Jews  thus  col- 
lected, a  few  facts  are  to  be  stated. 

(1.)  They  were  people  to  whom  pertained,  as  Paul  tells  us,  "the 
adoption,  and  the  glory,  and  the  covenants,  and  the  giving  of  the 
law,  and  the  service  of  God,  and  the  promises ;"  a  people  sustain- 
ing special  relations  to  God,  and  standing  with  their  children  in 
the  Abrahamic  covenant.  There  was  not  a  male  Jew  there  who 
had  not  been  circumcised  in  infancy.  Down  then  to  the  day  that 
Peter  preached  to  them,  the  gospel  promise,  which  gave  a  glorious 
excellency  to  the  covenant  of  circumcision  and  other  covenant 
promises,  pertained  to  them  and  to  their  children.  They  so  under- 
stood it;  "for  salvation,"  as  our  Lord  taught,  "was  of  the  Jews." 

(2.)  Again:  The  Saviour  had  come  into  the  world;  but  "his 
own  received  him  not."  The  Jews  had  rejected  him;  and  the 
multitude  assembled  to  hear  Peter,  while  they  were  members  of 
the  ancient  Church,  were  those  who  united  in  that  rejection.  They 
did  not  believe  Jesus  of  Nazareth  to  be  the  Christ :  instead  of  look- 
ing upon  him  whom  they  had  pierced,  and  mourning,  they  were  im- 
penitent, stiff-necked,  and  persecutors  of  Christ  and  his  little  flock. 

K  therefore,  on  account  of  the  coming  of  the  Saviour  in  the 
flesh,  and  his  "  finishing  the  work  which  the  Father  had  given  him 
to  do,"  a  new  dispensation  was  opening,  and  a  new  Church  state 
was  forming,  having  Jesus  Christ,  who  had  been  crucified,  as  the 
chief  corner-stone  of  the  whole  building,  then  it  is  obvious,  that 
before  those  Jews  could  be  received  as  members  of  the  Church 
under  the  new  dispensation,  they  must  repent  and  believe  the 
gospel.  That  gospel  Peter  was  preaching  to  them,  when  he  spoke 
the  words  now  under  consideration.  They  felt  its  influence.  Verse 
37 :  "  Now,  when  they  heard  this,  they  were  pricked  in  their  heart, 
and  said  unto  Peter,"  etc.  "  Then  Peter  said  unto  them,  Eepent 
and  be  baptized,  every  one  of  you,  in  the  name  of  Jesus  Christ, 
for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the  Holy 
Ghost :  for  the  promise  is  unto  you  and  to  your  children,"  etc. 

It  appears  then,  that  these  words  were  addressed  "to  men  of 
Judca  and  other  Jews,"  and  their  children.  True,  say  the  Baptists ; 
but  they  object — 

1.  That  "by  their  'children'  you  understand  infant  children, 
and  other  children  of  the  Jews ;  but  we  consider  the  apostle  as 
speaking  of  adult  children  here."     Answer : 


S40  Pastoral  Duties.  [Leot.  XVIIL 

(1.)  This  is  more  than  can  be  proved :  but  if  adult  children  only 
be  meant  by  the  apostle,  then  there  was  and  could  be  no  necessity, 
or  even  propriety,  of  calling  up  the  relation  of  parents  and  their 
children  in  this  discourse,  unless  this  relation  was  recognized  by 
some  covenant,  and  made  to  be  the  channel  along  which  ecclesiastical 
promises  and  privileges  of  a  certain  kind  ran. 

Would  it  not  have  been  sufficient,  would  it  not  have  been  more 
intelligible  to  the  Jews,  for  the  apostle  Peter  (if  he  meant  adult 
persons)  to  have  said,  "  The  promise  is  to  all  of  you,  rich  or  poor, 
who  hear  the  gospel  and  understand  its  offers  and  conditions :  I 
speak  to  every  one  who  understands  me"?  But  he  said,  "The 
promise  is  to  you  who  hear  me,  and  to  your  children : "  for, 

(2.)  He  addressed  himself  to  Jews,  in  the  Abrahamic  covenant. 
They  understood  him  readily ;  his  phraseology  they  had  long  been 
accustomed  to  in  every  part  of  the  Jewish  Church  :  and  could  the 
Jews  have  understood  the  apostle  to  mean  their  children  grown  up 
to  adult  age  f  I  trow  not.  God  himself  had  told  them  (Gen.  xvii.) 
that  by  their  "seed,"  their  infant  children  were  meant.  If  the 
apostle  Peter  had  intended  to  introduce  a  new  law,  abolishing  infant 
church-membership,  and  establishing  the  supposed  fact  that  adults 
alone  could  be  received  as  members  of  the  visible  Church,  then  he 
would  have  guarded  his  phraseology,  (as  is  always  the  case  in  abro- 
gating an  old  law  and  enacting  a  new  one,)  and  not  have  used  the 
ancient  phraseology,  when  the  Abrahamic  covenant  was  given. 
For,  let  it  be  observed, 

(3.)  That  when  God  employed  this  language,  "I  will  establish 
my  covenant  between  me  and  thee,  and  thy  seed,  in  their  genera- 
tions," there  was  better  ground  to  conclude  that  "  seed  and  genera- 
tion "  arrived  at  adult  age  was  meant,  than  when  Peter  said,  "  The 
promise  is  unto  you  and  to  your  children."  But  Jehovah  explained 
himself  to  Abraham  to  mean  both  adults  and  their  children ;  and 
his  gospel  did  not  alter  this  explanation,  for  he  had  no  authority 
to  do  so.  How  the  primitive  Church  understood  the  apostle,  her 
practice,  as  testified  by  historians,  will  show.  One  thing  is  certain, 
that  had  infant  children  been  excluded  under  the  new  dispensation, 
the  Jews  would  have  objected:  but  there  is  no  evidence  whatever 
that  they  complained  of  the  exclusion  of  infants  from  the  visible 
Christian  Church ;  and  for  this  plain  reason,  because  there  was  no 
such  exclusion  enacted  by  Divine  authority.     It  was  after  centuries 


Lect.  XVIII.]  *  Infant  Church- Membership.  341 

had  rolled  away,  that  some  in  Germany  first  offered  any  objection 
to  our  exposition.     Then  they  said,  as  the  Baptists  do  now,  viz : 

2.  "  You  forget  to  remark,"  they  say,  "  the  previous  words  of 
Peter,  who  said,  'Kepent  and  be  baptized,  every  one  of  you,  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  receive 
the  gift  of  the  Holy  Ghost.'  Here  he  requires  repentance  before 
baptism,  and  as  a  pre-requisite  to  an  admission  to  that  ordinance. 
He  must  therefore  have  meant  adult  children,  for  infant  children 
could  not  be  qualified  by  repentance,  for  baptism."  On  this  oft- 
refuted  objection,  we  remark : 

(1.)  The  covenant  of  circumcision  required  obedience  to  all 
God's  will ;  and  after  the  law  was  given  by  Moses,  it  required  the 
observance  of  the  whole  ceremonial  law.  These  requisitions  were 
made  of  adults.  Were  children,  therefore,  excluded  from  the 
covenant  and  from  circumcision?  No.  God  said  to  Abraham, 
"  Walk  before  me ;"  and  did  he  deny  circumcision  to  infants,  be- 
cause Oiey  could  not  walk  before  him  ?  No :  when  the  Father  of 
the  Faithful  received  God's  word,  and  was  received  into  covenant, 
the  promise  and  its  visible  seal  were  extended  to  his  children.  So 
here,  the  apostle  requires  repentance  of  parents  who  are  not  in 
the  visible  Christian  Church,  in  order  to  their  baptism,  and  tells 
them  that  the  promise  extended  beyond  them  to  their  children. 

(2.)  Let  us  suppose  that  an  ancient  prophet  had  addressed  Gen- 
tiles, and  called  them  to  repentance,  would  he  not  have  said,  Eepent, 
and  you  shall  be  received  into  God's  Church  and  covenant  of  cir- 
cumcision ;  and  then  the  promise  will  be  to  you  and  to  your  infant 
children  ?  Now,  this  is  exactly  what  Peter  said  to  the  Jews  who 
were  in  that  covenant.  And  would  the  ancient  prophet  have  said, 
that  the  promise  cannot  be  to  your  children,  ye  penitent  and  cir- 
cumcised Gentiles,  because  your  children  cannot  repent  ?  I  trow 
not. 

But  let  us  next  inquire  what  we  are  to  understand  by  the 
"  promise'''  in  Acts  ii.,  which  the  apostle  said  belonged  to  the  Jews 
and  their  infant  children  ?  To  understand  what  is  intended  to  be 
expressed  by  "the  promise"  here,  we  must  observe, 

1.  That  a  particular  blessing,  formerly  given  by  God,  is  here  and 
in  several  other  passages  of  the  New  Testament  Scriptures,  so  de- 
dominatcdby  way  of  distinction  and  preeminence;  and  not  all  the 
promises  which  Jehovah  gave  to  Abraham  and  his  descendants, 


342  Pastoral  Duties.  [Lect.  XVIIL 

either  as  a  nation  or  as  a  visible  Church.  They  had  many  "  prom- 
ises," as  well  as  "  covenants,"  given  them,  together  with  the 
"oracles  of  God  and  the  law."  But  this  is  a  special  and  great 
mercy,  which  is  spoken  of  as  being  emphatically  "  the  promise." 
This  fact  will  be  clearly  perceived  by  a  little  consideration  of  those 
places  of  Scripture  where  that  promise  is  mentioned  or  referred  to. 
Thus  in  Acts  xiii,  32 :  "  And  we  declare  unto  you  glad  tidings, 
how  that  the  promise  which  was  made  unto  the  fathers,  God  hath 
fulfilled  the  same  unto  us  their  children,  in  that  he  hath  raised 
up  Jesus  again."  From  this  passage,  it  appears  that  the  "  promise," 
whatever  it  comprehended,  had  relation  to  the  Saviour  promised 
of  old,  and  to  the  New  Testament  dispensation  of  grace  introduced 
by  that  Saviour :  for  the  apostle  declares  Christ's  coming,  dying, 
rising  again  from  the  dead,  and  introducing  that  dispensation  un- 
der which  Peter  acted,  to  be  a  fulfilment  in  part,  of  that  promise. 
Hence  it  cannot  surprise  us  to  hear  him  say  to  the  Jews  in  the 
visible  Church,  thepromise^  God  has  executed,  in  sending  the  Saviour, 
and  this  promise,  as  it  is  fulfilled  in  this  glorious  dispensation,  is 
to  you  and  to  your  children. 

ly.  Again,  Eom.  iv.  13,  14::  "For  the  promise,  that  he  should 
be  the  heir  of  the  world,  was  not  to  Abraham  or  to  his  seed, 
through  the  law,  but  through  the  righteousness  of  faith :  for,  if 
they  which  are  of  the  law  be  heirs,  faith  is  made  void,  and  the 
promise  is  made  of  none  effect,  because  the  law  worketh  wrath. 
Therefore  it  is  of  faith,  that  it  might  be  by  grace,  to  the  end  the 
promise  might  be  sure  to  all  the  seed :  not  to  that  only  which  is  of 
the  law,  but  to  that  also  which  is  of  the  faith  of  Abraham,  who  is 
the  father  of  us  all;  as  it  is  written,  I  have  made  thee  a  father  of 
many  nations."     On  these  passages,  we  remark : 

1.  Here  is  a  ^^p>romise"  spoken  of,  made  first  to  Abraham,  and 
through  him,  to  his  seed. 

2.  As  if  this  were  not  sufficiently  definite  in  marking  its  origin 
and  time,  the  apostle  tells  us  it  was  not  a  promise  connected  with 
and  hanging  from  the  law  or  Sinaitic  covenant,  for  Abraham 
lived  before  the  giving  of  the  law ;  and  if,  as  the  Jews  thought, 
the  mere  observance  of  the  Mosaic  ritual  could  give  righteousness 
and  pardon ;  if  by  personal  obedience  to  the  law  any  could  become 
"  heirs  of  eternal  life ;"  then  faith,  or  the  gospel  plan  of  justification 
by  faith,  would  be  rendered  void,  and  the  promise  which  spoke  of 


Lect.  XVIIL]  Infant  Church- Member  ship.  348 

a.  Saviour,  and  exhibited  and  secured  salvation  by  faith  in  this 
Saviour,  would  "6e  made  of  none  effectP  But  "the  promise  was 
not  to  Abraham  and  to  his  seed  through  the  law,  but  through  the 
righteousness  of  faith."  The  apostle  also  reminds  the  Jews  who 
were  of  the  party  that  contended  for  salvation  by  the  law  of  Moses, 
that  this  law  given  by  Moses  comprehended  also  the  moral  law, 
with  its  precepts  and  penalty :  therefore  righteousness  could  not 
be  by  the  law,  for  they  were  transgressors  of  it;  and  "the  law 
worketh  wrath  and  destruction  to  the  sinner." 

Such  is  Paul's  doctrine ;  and  we  clearly  perceive  that  he  con- 
nects both  the  /Saviour  and  the  gospel  scheme  of  justification  by  faith 
without  works,  with  the  promise  given  to  Abraham  and  to  his 
seed:  and  hence  it  appears,  that  the  particular  promise  about 
which  we  are  inquiring,  was  not  any  promise  which  God  gave  to 
the  Church  either  by  Moses  or  by  any  of  the  prophets  after  him, 
nor  any  promise  given  before  Abraham's  time ;  but  the  promise 
given  to  this  patriarch  and  afterwards  repeated  to  Isaac  and  to 
Jacob,  lying  at  the  very  foundation  of  the  whole  ceremonial  law, 
confirmed  by  the  Sinaitic  covenant,  and  forming  the  ground  of 
liope  to  all  the  Old  Testament  saints.  Hence  Paul  in  his  defense 
used  this  language,  (Acts  xxvi. :)  "  And  now  I  stand  and  am 
judged  for  the  hope  of  the  promise,  made  of  God  unto  our  fathers." 
But  mark  the  text  before  us  further. 

3.  The  apostle  furthermore  tells  us,  in  Eom.  iv.,  that  the  prom- 
ise of  which  he  speaks,  was  one  which  not  merely  gave  Abraham 
the  land  of  Canaan,  as  the  inheritance  of  his  natural  descendants, 
and  engaged  that  those  descendants  should  increase  into  a  great 
nation,  (for  promises  of  this  import,  the  patriarch  had  before,)  but 
which  made  him  "the  heir  of  the  world,"  and  engaged  that  he 
should  be  "  the  father  of  many  nations."  Now  this  fact  plainly 
shows  the  particular  grand  promise  that  is  meant :  the  promise  of 
the  Abrahamic  covenant — a  covenant  which  therefore  had  "cir- 
cumcision" as  the  visible  "  seal  of  the  righteousness  of  faith." 

And  how  could  Abraham  be  "the  heir  of  the  world,"  when  he 
was  soon  to  be  removed  from  this  world,  and  when  while  he  lived, 
he  occupied  but  a  few  fields,  even  of  the  land  of  Canaan  ? 

How  could  his  natural  descendants  (even  allowing  that  they 
grew  into  several  tribes  and  nations)  be  the  "heir  of  the  world," 
without  dispossessing  all   other  nations,  or  exercising  dominion 


344  Pastoral  Duties.  [Licct.  XVIIL 

over  them,  as  their  tributaries  and  servants  ?  But  we  know,  that 
all  Abraham's  natural  children  and  their  posterity,  were  not  in- 
cluded in  the  promise :  "for  in  Isaac  shall  thy  seed  be  called." 
But  supposing  that  they  were,  we  well  know,  that  at  no  time 
hitherto,  neither  when  Peter  preached  nor  in  any  age  since,  have 
Abraham's  descendants  inherited  the  world,  nor  shall  they  ever 
possess  it :  the  Jews  have  not  even  held  the  land  of  Canaan,  but 
have  wandered  among  the  nations,  "a  hiss,  a  by- word,  and  a  pro- 
verb;" and  that  the  descendants  by  Keturah,  and  others,  were 
long  since  excluded  from  the  Church,  and  are  now,  as  Mahome- 
tans, her  greatest  enemies. 

4.  We  ask  then  again.  What  did  Jehovah  mean,  when  he  gave 
his  promise  to  Abraham,  that  he  should  be  "  the  heir  of  the  world  "  ? 
• — and  how  is  this  promise  fulfilled  ?  The  Spirit  of  inspiration, 
speaking  by  the  apostle  Paul,  tells  us. 

(1.)  Abraham  was  to  be  the  heir  of  the  world,  not  through  his 
natural  descendants  as  such,  but  through  Christy  who,  according  to 
the  flesh,  was  to  descend  from  Abraham  in  the  line  of  Isaac,  of 
Judah,  and  of  David.  By  this  Saviour,  and  in  him,  should  this 
promise  be  fulfilled.  All  nations,  in  process  of  time  and  by  an 
extended  dispensation  of  grace,  should  be  blessed  in  him,  and  all 
people  and  languages  should  serve  him,  and  "the  whole  earth  be 
filled  with  his  glory." 

(2.)  Abraham  was  to  be  the  "father  of  many  nations"  by  the 
same  grand  means.  Christ  should  come ;  the  promise  or  dispen- 
sation of  grace  should  extend  unto  the  Gentile  nations,  as  well  as 
to  the  Jews,  People  of  every  nation  and  country  should  be 
called ;  the  gospel  of  salvation  should  be  preached ;  many  should 
believe,  and  become  "that  seed"  which  is  of  "the  faith  of  Abraham, 
and  not  of  the  law,"  and  thus  Abraham  should  be  "the  father  of 
them  all;  as  it  is  written,  I  have  made  thee  a  father  of  many 
nations." 

We  therefore  perceive,  that  the  promise  of  which  Paul  speaks 
in  Eom.  iv.  has,  through  Abraham,  a  direct  reference  to  and  ac- 
complishment in  Christ,  and  in  the  New  Testament  dispensation, 
under  which  alone  Abraham  could  be  the  heir  of  the  world,  and 
the  father  of  many  nations.  Accordingly,  after  Christ  came,  and 
when  that  dispensation  was  opening,  Peter  preached  that  the  prom- 
ise which  God  made  to  Abraham  and  to  his  seed,  "not  through 


Lbot.  XVIII.]  Infant  Church- Membership.  345 

the  law,  but  through  the  righteousness  of  faith,"  (not  that  they 
should  possess  the  land  of  Canaan  and  become  a  mighty  nation 
and  empire,  but  that  they  should  be  blessed  with  a  spiritual  deliv- 
erer, and  a  glorious  dispensation  of  grace,)  was  "to  them,  Jews,  and 
to  their  children,"  and  also  to  Gentiles  who  were  then  to  be  called, 
and  to  be  made  fellow-heirs  with  them  of  the  same  covenant,  and 
its  rich  privileges  and  blessings. 

But  we  have  not  done  with  the  words  of  Paul  in  Rom.  iv. ;  for 
he  places  the  promise  made  to  Abraham  under  the  gospel  dispen- 
sation or  New  Testament,  in  contrast  with  the  same  promise  under 
the  restricted  dispensation  of  the  Mosaic  economy.  Under  this 
economy,  with  its  laws,  it  was  impossible  that  the  promise  could 
be  fulfilled,  that  Abraham  should  be  the  "  heir  of  the  world  and 
the  father  of  many  nations :"  for  had  the  word  of  the  Lord  gone 
abroad,  say  in  the  prosperous  reign  of  David,  to  all  nations, 
and  had  thousands  in  every  country  received  it  in  love,  yet  the 
nations  could  not  have  gone  up  to  Jerusalem  and  done  there  what 
the  ceremonial  law  required.  But  Abraham  received  the  promise, 
not  through  "the  law,"  or  in  a  Sinaitic  covenant,  but  "through 
the  righteousness  of  faith ;"  the  promise  therefore  did  not  depend 
upon  the  Mosaic  economy :  so  far  from  this,  that  economy,  when 
Christ  came,  must  be  done  away,  as  an  obstacle  to  the  fulfilment 
of  the  promise  that  "Abraham  should  be  the  heir  of  the  world," 
"to  the  end,"  says  the  apostle,  "that  the  promise  might  be  sure 
to  all  the  seed :  not  to  that  only  which  is  of  the  law,  or  under  the 
Mosaic  economy,  but  to  that  also  which  is  of  the  faith  of  Abra- 
ham, who  is  the  father  of  us  all;  as  it  is  written,  I  have  made 
thee  a  father  of  many  nations." 

The  promise  could  not  have  been  "sure  to  all  the  seed,"  had  it 
been  inseparably  connected  with  the  Mosaic  economy,  for  many 
of  the  seed  would  have  been  unable  to  keep  the  laws  of  God. 
But  the  promise  is  carried  out  under  a  better  covenant  than  the 
Sinaitic;  under  a  dispensation  which  abrogates  the  tabernacle  laws 
and  institutions,  so  that  believers  of  the  Gentiles,  who  cannot 
observe  the  ceremonial  laws  of  Moses,  can  in  every  part  of  the 
world  believe  with  the  faith  of  Abraham,  and  obtain  like  him  the 
righteousness  of  faith,  through  our  Lord  Jesus  Christ.  But  this 
would  have  been  impossible,  had  the  promise  been  made  to  Abra- 
ham and  to  his  seed  through  the  law,  whereas  it  was  through  the 


346  Pastoral  Duties.  [Lect.  XVIIL 

righteousness  of  faitli,  to  tlie  end  that  the  promise  might  be  sure 
to  all  the  seed. 

One  word  more  on  Eom.  iv. :  The  apostle,  in  speaking  of  this 
"j3rom?^e"  as  extending  to  the  New  Testament  times,  and  to  the 
partakers  of  it  both  among  Jews  and  Gentiles,  describes  those 
partakers  by  the  very  tej-m  which  Jehovah  made  use  of  in  estab- 
lishing his  covenant  with  Abraham,  viz:  "seed;"  "for  the  promise 
that  he  should  be  the  heir  of  the  world,  was  to  Abraham  and  to 
his  seed,  not  through  the  law."  Then,  when  he  comes  down  to 
the  New  Testament  times,  he  says,  "  that  the  promise  might  be 
sure  to  all  the  seed,"  etc. 

Now,  we  know  that  by  the  "seed,"  God  meant  (Gen.  xvii.) 
parents  and  their  infant  children  of  eight  days  old.  And  when 
Paul  speaks  of  the  promise  of  the  Abrahamic  covenant,  and  uses 
the  very  word  which  Jehovah  used  to  express  those  to  whom  the 
promise  extended,  has  not  that  word  the  same  meaning  ?  Does 
the  apostle  qualify  it,  by  telling  us  that  the  word  seed  did  no 
longer  include  the  infant  offspring  of  believing  parents  in  the 
covenant?  No  such  thing.  He  speaks  of  the  "seed"  in  the 
very  sense  of  the  Abrahamic  covenant,  and  his  words  illustrate 
those  of  Peter,  who  says,  "  The  promise  is  to  you,  parents,  and  to 
your  children."  The  other  says,  "that  the  promise  might  be  sure 
to  all  the  seed."  And  Jehovah  says,  Gen.  xvii.,  "  that  all  the  seed'''' 
comprehends  infant  children  with  their  parents. 

We  have  now  considered  the  words  of  Paul  in  Eom.  iv.,  and 
from  what  they  express,  we  learn, 

(1.)  That  the  great  promise  of  which  Peter  speaks  (Acts  ii.)  is 
that  of  the  Abrahamic  covenant. 

(2.)  That  this  promise  related  to  Christ,  the  seed  of  Abraham, 
who  should  come  into  the  world  to  atone  for  sin,  and  should 
place  his  visible  Church  under  a  very  gracious  dispensation, 
called  "  the  kingdom  of  heaven ;"  under  which  dispensation  the 
tabernacle  priesthood  and  laws  should  no  longer  restrict  and  bur- 
den the  Church,  but  mercy  on  gospel  terms  be  extended  to  all 
nations,  that  Abraham  through  Christ  might  be  the  heir  of  the 
world,  and  the  father  of  many  nations.  Now,  this  dispensation  of 
the  Abrahamic  covenant  is  called,  by  a  familiar  figure  of  speech, 
"  the  promise,''^  because,  first,  it  was  a  principal  blessing  contained 
in  the  promise ;  and  second,  because  it  would  operate  in  process 


Lkct.  XVIII.]  Infant  Church- Membership.  347 

of  time  to  show  in  this  world  the  glorious  fulfilment  of  the  promise 
itself. 

If  then,  by  "the  promise"  in  Acts  ii.  we  are  to  understand  the 
New  Testament  dispensation  of  the  grace  promised  in  the  Ahrahamic 
covenant^  we  must  be  careful  not  to  misinterpret  the  word  '■'■prom- 
ise"  in  that  and  other  passages  of  Scripture,  where  that  promise  is 
spoken  of,  by  making  it  to  mean,  first,  either  the  promise  of  actual 
pardon,  or,  second,  the  promise  of  everlasting  salvation.  All  the 
blessings  of  grace  and  of  eternal  glory  are,  in  truth,  contained  in 
the  promises  of  the  Abrahamic  covenant ;  they  are  all  exhibited 
to  sinners  of  every  nation  under  the  present  glorious  dispensation, 
(which  the  apostle  Paul,  in  Hebrews,  calls  "the  new  covenant," 
to  distinguish  it  from  the  Sinaitic  covenant;)  but  neither  the  dispen- 
sation itself,  nor  its  word,  its  worship,  and  its  sacraments,  convey 
pardon,  peace  and  eternal  life,  to  all  who  enjoy  them  in  the  visible 
Church.  A  proper  temper  of  mind  is  required  to  partake  of  the 
higher  blessings  which  the  dispensation,  its  word  and  ordinances, 
carry  with  them.  Hence  there  are  those  in  the  Abrahamic  cove- 
nant and  in  the  visible  Church,  whose  sins  are  not  pardoned,  who 
have  no  peace  with  God,  because  they  are  impenitent  and  unbe- 
lieving; as  the  Saviour  and  his  apostle  Peter  called  such,  "chil- 
dren of  the  covenant,  and  children  of  the  kingdom,"  who  were 
not  "children  by  adoption,"  because  they  believed  not. 

V.  There  are  numerous  other  passages  of  Scripture  in  which 
"  the  promise "  about  which  we  are  now  inquiring  is  spoken  of, 
and  it  would  require  much  time  to  consider  each  passage  particu- 
larly. I  shall  therefore  direct  your  attention  to  but  one  passage 
more,  Gal.  iii.  14:  "  That  the  blessing  of  Abraham  might  come  on 
the  Gentiles  through  Jesus  Christ."  Here  you  observe,  that  the 
Lord  Jesus  Christ  is  made  to  be  the  great  means  of  conveying  th^ 
blessing  promised  to  Abraham  to  the  Gentiles,  which  could  be 
under  no  other  dispensation  than  the  present  one.  "  That  we  Gen- 
tiles might  receive  the  promise  of  the  Spirit  through  faith."  Here 
the  gift  of  the  Spirit,  to  accompany  the  gospel  and  to  convert  the 
Gentiles,  is  said  to  be  one  of  the  blessings  of  Abraham  contained 
in  "<Ae  promise."  "And  this  I  say,  that  the  covenant  (viz:  the 
Abrahamic  covenant)  that  was  confirmed  before  of  God  in  Christ, 
the  law,  which  was  four  hundred  and  thirty  years  after,  cannot 
disannul,  that  it  should  make  the  promise  of  none  effect.     And  if 


348  Pastoral  Duties.  [Lbct.  XVni. 

ye  be  Christ's,  then  are  ye  Abraham's  seed  and  heirs  according  to 
the  promise."  "  Now  we,  brethren,  as  Isaac  was,  are  the  children 
of  promise." 

The  Gentiles,  until  they  were  called,  Paul  tells  us,  (Ephes.  ii.,) 
"  were  aliens  of  the  commonwealth  of  Israel,  and  strangers  to  the 
covenant  (that  is,  the  Abrahamic  covenant  renewed  to  Isaac  and 
Jacob)  of  promise."  But  what  were  they  after  their  call  ?  Mem- 
bers of  the  Church,  and  partakers  of  the  "  covenant  of  promise." 
And  as  partakers  of  its  privileges  and  blessings,  without  any  re- 
striction, (for  God  has  made  none,)  "  the  promise  was  to  them  and 
to  their  children." 

Let  this  suffice  here.  "We  were  employed  in  proving,  that  on 
the  subject  of  infant  church-membership  the  New  Testament  writers 
are  not  silent.  The  Saviour  recognized  and  confirmed  the  law  of 
infant  church-membership  ;  his  apostles  taught  and  acted  upon  it. 
Other  testimonies  to  prove  this  it  would  be  easy  to  exhibit ;  but 
this  must  be  left  to  the  professor  who  teaches  the  doctrines  of 
Holy  Baptism. 

At  present,  we  conclude  with  a  recapitulation. 

1.  We  have  proved,  that  God  enacted  in  his  visible  Church  the 
law  of  infant  church-membership,  and  that  this  law  of  the  Abra- 
hamic covenant  has  never  been  repealed. 

2.  We*  have  proved,  that  the  introduction  of  the  New  Testament 
dispensation  did  not  repeal  it ;  for  this  dispensation  was  designed 
to  carry  the  Abrahamic  into  more  general  effect,  "that  the  promise 
might  be  sure  to  all  the  seed." 

3.  We  have  proved,  that  the  abrogation  of  circumcision  did  not 
repeal  the  law  of  infant  church-membership  ;  for  the  law  did  not 
depend  upon  that  rite,  but  upon  the  covenant  and  its  perpetuity. 

'  4.  We  have  proved,  that  the  New  Testament  writers  are  not 
silent  in  relation  to  this  law,  but  speak  of  it  as  still  in  force. 

Admitting  now  that  we  have  correctly  stated  the  doctrine  of 
the  apostles  in  relation  to  the  Abrahamic  covenant,  its  perpetuity, 
and  the  law  of  infant  church-membership  imder  it;  admitting 
that  these  doctrines  were  known  and  believed  in  the  apostolic 
times,  in  what  manner  should  we  expect  to  hear  the  apostles  speak 
about  infant  church-membership?  Exactly  as  they  do  speak: 
stating  the  perpetuity  of  the  covenant  which  gives  existence  to 
the  law ;  stating  the  law  to  extend  to  parents  and  their  children 


Lkot.  XVIII.]  Infant  Church- MemhersMp.  349 

in  the  covenant ;  and  then  incidentally  mentioning  "  the  baptism 
of  households ^''^  just  as  a  Jewish  priest  would  speak  of  the  circum- 
cision of  a  household  the  parent  of  which,  had  been  converted 
from  paganism  and  received  into  the  covenant. 


LECTURE     XIX 


THE   PASSOVER. 

The  second  sacrament  of  the  Old  Testament  dispensation,  and 
connected  by  tlie  law  of  God  with  the  other,  viz :  circumcision,  is, 

Second,  The  Passover. 

As  there  are  comparatively  few  controversies  in  relation  to  this 
ancient  sacrament^  our  statements  of  its  doctrine  will  of  course  be 
short. 

I.  The  name.^ 

The  name  of  this  holy  ordinance  is  derived  immediately  from 
the  circumstances  attending  its  institution  and  celebration  in 
Egypt,  and  correctly  rendered  in  English  the  passover ;  "  because 
when  God  slew  the  first-born  of  the  Egyptians,  he  passed  over  the 
doors  of  the  Israelites,  on  seeing  the  posts  thereof  sprinkled  with 
the  blood  of  the  lamb."     (Exod.  xii.) 

The  term  " pascha^^  is  one  drawn  from  the  Chaldee  language. 

The  passover  is  called  by  the  Hebrews,  nos,  pesach ;  by  the 
ancients,  "phasec,"'''  from  a  root  which  signifies  "  to  pass  over,"  riDD, 
pasach,  to  pass  or  leap  over. 

Josephus  denominates  the  passover  in  Greek,  "  vTTep(3dcia" 
Philo  calls  it,  "  6ia(3aTi]piay 

It  is  here  to  be  carefully  noted,  that  the  term  "pascha"  is 

*  Pesah,  Heb.,  which  signifies  to  pass  over;  Chaldee,  Pancha.  Augustine,  Gre- 
gory Nazianzen,  and  other  fathers,  erroneously  drew  the  name  from  the  passage  of 
the  Israelites  through  the  Red  Sea.  Still  more,  Tertullian,  Lnctantius,  Ambrose, 
Iren?eus,  and  others,  through  ignorance  of  the  Hebrew  language,  thought  that  the 
name  was  derived  from  the  Greek  word  rtokaxdv,  to  suff'er. 


JjEcr.  XIX]  The  Passover.  351 

applied  in  the  Scriptures,  not  always  to  denote  the  ordinance  in 
its  actual  and  ritual  celebration,  but  also  to  signify  many  other 
things  connected  with  it.     Thus  it  is  used  to  express — 

1.  The  passing  over  of  the  angel  of  the  Lord,  whose  mercy  was 
extended,  in  Egypt,  to  the  families  of  the  Hebrews  who  there 
kept  the  passover. 

2.  It  is  applied  also  to  the  lamb  of  the  passover.  Exod.  xii.  21 : 
"  Kill  the  passover." 

3.  It  is  also  made  to  include  those  sacrifices  under  the  Mosaic 
economy  which  were  usually  offered  up  to  God  along  with  the 
lamb.     (Deut.  xvi.  2.) 

4.  It  also  denotes  the  festival  days  on  which  these  things  were 
solemnized.     (Luke  xxii.) 

The  peace-offerings  are  called  passover-offerings,  (2  Chron. 
XXXV.  9,)  because  they  were  offered  at  the  time  that  the  passover 
was  kept.  Those  peace-offerings  are  called  the  passover.  (John 
xviii.  28.)  The  Jews  had  certainly  eaten  of  the  paschal  lamb  at 
that  time. 

II.  The  passover  was  imtituted  hy  Jehovah.  Its  institution  is 
particularly  recorded  in  Exod.  xii. 

1.  The  time  of  institution. 

The  time  when  God  instituted  the  passover  was  just  before  he 
fulfilled  his  promise  in  delivering  his  Church  from  her  afflictive 
state  in  Egypt,  and  on  the  eve  of  the  departure  of  the  Israelites. 

(L)  This  sacrament  then  was  instituted,  as  you  perceive,  B.  C. 
1491,  and  about  four  hundred  years  after  the  institution  of  circum- 
cision. Hence  it  follows,  that  the  existence  and  perpetuity  of  the 
Abrahamic  covenant  could  not  be  suspended  upon  the  passover  and 
its  observance  in  Israel.  Through  religious  declension  and  violent 
persecution,  and  also  in  consequence  of  war  and  captivity,  the 
Hebrews  might  not  keep  the  passover;  yet  the  ecclesiastical  or 
Abrahamic  covenant  was  not  thereby  disannulled.  It  still  con- 
tinued in  force  while  circumcision,  which  was  the  sign  of  that  cov- 
enant, was  observed.  The  God  of  Abraham  was  still  the  God  of 
Israel,  and  during  the  whole  period  of  the  ancient  dispensation  did 
not  cast  away  his  people,  but  preserved  his  Church. 

(2.)  You  also  perceive,  that  the  passover  was  instituted  hefoi-e  the 
giving  of  the  law  and  the  existence  of  the  Sinaitic  covenant.  It 
was  not  therefore  an  appendage  to  that  covenant,  nor  a  part  of 


352  The  Passover.  [Lbct.  XIX, 

the  ceremonial  law,  so  far  as  that  law  enacted  mere  shadows  of 
good  things ;  but  the  passover  was  something  more :  it  was  a  sacra- 
ment of  the  Ahrahamic  coveiiant  added  to  circumcision.  Accordingly, 
to  teach  those  facts,  we  observe  that  infinite  wisdom  was  displayed 
in  selecting  the  proper  time  for  the  institution  of  the  Passover. 

2.  The  time  of  celebration. 

The  time  when  the  passover  should  be  kept  was  the  subject  of 
very  particular  appointment  by  the  Supreme  Being ;  for  not  only 
the  month  of  the  year,  and  the  day  of  that  month,  but  the  time  of 
the  day,  was  particularly  mentioned  in  the  precept  of  the  insti- 
tution. 

(1.)  The  month  of  the  year  was  Ahih.     (Exod.  xii.,  xiii.) 

i.  Among  the  Hebrews,  the  year  was  divided  into  twelve  lunar 
months,  though  they  were  acquainted  with  a  solar  year,  to  which 
lunar  time  was  to  be  accommodated  by  intercalation. 

ii.  This  people,  at  the  time  of  the  institution  of  the  passover, 
were  ordered  (Exod.  xii.  1)  to  form  and  observe  an  ecclesiastical 
year,  in  addition  to  their  civil  year :  of  course,  these  two  years 
must  of  necessity  have  different  beginnings  and  endings,  to  be 
kept  distinct. 

The  civil  year  commenced  with  the  seventh  month  (or  Tishri) 
of  the  ecclesiastical  year,  at  the  first  new  moon  in  October. 

The  sacred  year  had  its  beginning  fixed  at  the  month  Nisan, 
first  called  Abib,  at  the  first  new  moon  in  our  April.  Abib,  that 
is,  "  the  month  of  the  young  ears  of  com,"  (Exod.  xiii.  4,  xxiii. 
15,)  was  the  first  month  of  the  saa-ed  year,  which  was  instituted 
to  commemorate  the  departure  of  the  Israelites  from  Egypt,  an 
event  which  fell  on  the  fifteenth  day  of  that  month.  Abib  was  at 
first  the  only  month  which  had  a  particular  name ;  the  other  months 
were  called  after  it,  the  second,  third,  etc.  In  their  captive  state 
in  Chaldea,  the  Jews  adopted  the  Chaldean  names  of  the  months. 
Hence  Abib  came  to  be  called  Nisan ;  and  from  what  has  been 
said,  you  perceive  that  it  was  the  seventh  month  ("  Nissan,"  Jose- 
phus)  of  the  civil  year.* 


*  Josephus  (Antiq.  1.  3)  says,  Moses  has  appointed  Nisan,  which  is  Zanthicus, 
in  respect  of  the  feast  days,  the  first  month,  because  in  the  same  month  he  led  tlie 
Hebrews  out  of  Egypt.  Here  he  has  made  a  beginning  of  honoring  God ;  but  with 
regard  to  buying  and  selling,  he  has  observed  the  previous  reckoning  of  time. 


Lbct.  XIX.]  The  Passover. 

(2.)  The  day  of  the  month  Abib,  or  Nisan,  set  apart  for  the 
passover,  was  the  fourteenth  day,  reckoning  from  the  new  moon. 
Some  of  the  Jews  did  no  servile  work  during  the  whole  of  the 
fourteen  days ;  others  commeuced  their  rest  from  the  beginning  of 
the  first  evening. 

(3.)  The  time  of  the  day  is  expressly  mentioned  :  the  passover 
lamb  must  be  killed  between  the  "  two  evenings  of  that  day." 

The  Hebrews  had  their  mean  solar  day,  and  this  was  divided 
into  day  and  night.  The  portion  denominated  the  day — that  is  to 
say,  the  artificial  day  in  chronology — extending  from  sunrise  to 
sunset,  was  distributed  into  four  parts :,  1.  Morning,  (which  again, 
in  imitation  of  the  Persians,  was  divided  into  two  parts,  viz :  dawn, 
or  break  of  day — the  Atav  rrpwi  in  the  New  Testament,  Mark  xvi. — 
when  the  east  was  illuminated ;  and  also,  when  the  western  hori- 
zon was  illuniinated.)  2.  Noon,  or  mid-day.  3.  First  evening. 
4.  Second  evening.  The  Greeks  had  also  two  evenings  in  their 
artificial  day. 

(4.)  With  respect  to  the  two  evenings  of  the  day  among  the 
Hebrews,  it  is  to  be  observed,  that  their  beginnings  and  endings 
were  not  accurately  defined.  The  first  evening  began  some  time 
after  high  noon.  The  second  evening  was  towards  sunsetting, 
and  terminated  when  the  twilight  had  vanished.* 

*  Hebrew  doctors  do  not  agree  as  to  the  exact  time. 

1.  Aben  Ezra  says  that  the  first  evening  began  when  the  sun  had  descended  below 
the  horizon,  and  the  second  evening  from  that  time  until  the  rays  of  light  could  no 
longer  be  perceived  in  the  clouds  of  heaven.  The  time  then  between  those  two 
evenings,  they  reckon  to  be  about  three  quarters  of  an  hour.  In  proof  of  this 
opinion  they  adduce  certain  passages,  as  Exod.  xvi.  12,  compared  with  eighth  verse; 
Exod.  XXX.  8,  with  xxvii.  21 ;  to  prove  that  the  evening  and  the  time  between  the  two 
evenings  is  one  and  the  same.     (Deut.  xvi.  6.) 

2.  But  when  we  consider  what  was  required  to  be  done  between  the  two  evenings, 
we  shall  certainly  require  more  time  than  is  here  allotted  ;  for  the  evening  sacrifice 
must  be  slain,  the  lamps  lighted  up,  the  incense  burned  before  the  Lord 

3.  Besides,  at  sunset  began  the  fifteenth  day,  which  is  therefore  expressly  called 
he  day  aftxjr  the  passover.     (Numb,  xxxiii.  3.) 

4.  Other  Jewish  writers  therefore  begin  the  first  evening  immediately  after  noon- 
day, as  Kirachi,  and  make  the  second  evening  to  terminate  with  sxmset  This  is  aa 
mcient  opinion. 

Tlie  Greeks  also  made  a  distinction  between  an  early  and  a  late  evening.  The 
first  began  immediately  after  noon-day.  The  proverb  is  well  known:  "Nescis  qiiid 
serus  vesper  vehat" — Thou  knowest  not  what  the  late  evening  shall  bear. 

On  occasion  of  festivals,  the  time  between  the  two  evenings  was  lengthened. 
23 


•354  The  Passover.  [Lect.  XIX- 

The  Karaites  and  Samaritans,  we  are  told,  placed  the  first  even- 
ing at  sunset^  and  the  second,  when  it  began  to  grow  dark.  It  is 
evident  that  this  could  not  have  been  the  ancient  Hebrew  division 
in  the  time  of  Moses  and  subsequently,  for  it  did  not  leave  time 
sufficient  for  slaying  the  paschal  lambs.  "We  therefore  say  that 
the  two  evenings  comprehended  the  time  of  the  day  between  three 
o'clock  P.  M.  and  settled  darkness.  Josephus  says,  that  the  pas- 
chal lambs  were  killed  and  prepared  from  our  three  in  the  after- 
noon till  five;  and  this  is  "between  the  two  evenings."  Every 
one  will  perceive  that,  from  the  very  nature  of  the  required  reli- 
gious service  in  the  passover,  the  exact  time  of  the  two  evenings 
was  wisely  left  undefined. 

3.  The  places  of  celebration. 

(1.)  The  place  where  the  passover  was  kept  after  its  Divine  in- 


5.  "We  think  the  first  evening  began  with  the  ninth  hour  of  the  day,  which  cor- 
responds with  our  three  P.  M. ;  and  the  second  evening  with  the  twelfth  hour  or  sunset. 

6.  The  Jews  divided  the  twelve  hours  of  the  day  into  four  parts,  the  last  of  which 
made  out  the  evening,  commencing  with  the  ninth  hour. 

1.  That  there  was  considerable  time  between  the  two  evenings,  we  learn  from 
Matt.  xiv.  15:  "And  when  it  was  evening,  his  disciples  came  unto  him,  saj-ing,  This 
is  a  desert  place,  and  the  time  is  now  past.  Send  the  multitude  away,  that  they  may 
go,"  etc.  After  this  Jesus  commanded  the  multitude  to  sit  down,  (vs.  1 9 ;)  distributed 
bread ;  they  ate  and  were  filled ;  the  fragments  were  gathered  of  five  thousand  men, 
besides  women  and  children. 

Then  Jesus  constrained  the  disciples  to  go  away,  (vs.  22.)  He  then  sent  the 
multitude  away,  went  up  into  a  mountain  apart,  and  when  the  evenirig  was  come,  he 
was  there  alone.     (Compare  Mark  vi.  35,   Luke  ix.  12.) 

8.  The  ninth  hour  was  the  hour  of  prayer  at  the  Temple,  the  time  of  the  evening 
sacrifice.     (Acts  iii.  1.) 

The  traditions  of  the  Jews  (see  Maimonides,)  "  that  the  daily  sacrifice  was  slain  at 
the  eighth  hour  and  a  hal^  and  at  the  paschal  evening  at  the  seventh  hour  and  a 
half;  for  the  passover  must  be  killed  after  the  evening  sacrifice,  and  the  incense 
burning." 

Josephus  says  that  from  the  ninth  to  the  eleventh  hour  at  the  passover  they  killed 
the  sacrifices. 

The  Karaites  begin  the  first  evening  with  sunset.  They  say  the  whole  afternoon 
cannot  be  understood  by  the  evening,  for  the  leper  was  inspected  neither  at  ddwn, 
nor  between  the  two  evenings,  nor  at  mid-day.  "When  then  ?  At  the  fourth,  fifth, 
eighth  and  ninth  hour.  Hence  they  do  not  comprehend  the  eighth  and  ninth  hour 
between  the  two  evenings. 

9.  The  paschal  lamb,  slain,  as  Josephus  says,  between  the  ninth  and  eleventh  hour, 
no  one  must  eat,  according  to  the  traditions  of  the  Jews,  from  the  time  of  the  even 
ing  sacrifice  until  night  commenced. 


Lect.  XIX.]  The  Passover.  355 

stitution,  was  the  land  of  Egypt,  and  that  part  of  it  in  which  the 
Israchtes  dwelt.  (Exod.  xii.)  The  place  of  its  second  observance, 
was  "  the  wilderness  of  Sin,"  (Numb.  ix. ;)  for  God  had  removed  his 
visible  Church  out  of  the  land  of  Egypt.  Again  Israel  advanced 
on  their  journeys,  and  after  passing  the  Jordan,  kept  the  passover 
at  Gilgal,  in  the  land  of  Canaan. 

(2.)  But  after  the  visible  Church  should  acquire  the  whole  of 
the  promised  land,  the  Divine  law  contemplated  one  particular  place 
in  that  land,  where  the  passover  should  be  solemnized.  Deut.  xvi. 
6 :  "At  the  place  which  the  Lord  thy  God  shall  choose  to  place 
his  name  in,  there  shalt  thou  sacrifice  the  passover  at  even,  at  the 
going  down  of  the  sun,  at  the  season  that  thou  earnest  forth  out 
of  Egypt," 

But  this  place  God  did  not  appoint  until  the  reign  of  David, 
when  the  symbols  of  the  Divine  Presence  were,  by  special  direc- 
tion, located  at  Jerusalem.  Nor  was  Jerusalem  so  much  the  place, 
as  the  court,  of  that  temple  which  Jehovah  commanded  Solomon 
to  build  to  his  name  at  Jerusalem. 

4.  The  visible  sign  of  the  passover. 

The  visible  sign  in  the  passover  consisted,  first,  of  the  lamb  or 
small  beast  used  in  a  household ;  and,  second,  of  the  actions  or 
ceremonies  which  God  required  in  preparing  that  lamb  after  kill- 
ing it,  and  in  partaking  of  it. 

(1.)  The  lamb  or  beast.  One  part  of  the  visible  sign  in  the 
sacrament  of  the  passover,  was  a  small  beast,  ni? — of  sheep  or  of 
goats — of  course  a  lamb  or  a  kid.  (Exod.  xii.  3  ;  Deut.  xiv.  4.)  "  Ye 
shall  eat  a  small  beast  of  sheep  and  of  goats."  (Exod.  xii.  5.) 
Seldom,  however,  was  a  kid  used :  it  seemed  to  be  the  result  of 
poverty,  not  choice,  when  a  kid  was  sacrificed.  Hence  Theodoret 
observes :  "  He  who  has  a  sheep  should  offer  it,  but  he  who  has 
none,  should  offer  a  kid." 

(2.)  But  here  it  may  be  asked,  Do  we  not  read  of  oxen  used  in 
the  passover  sacrifice,  as  2  Chron.  xxxv.  9 :  "  They  gave  unto 
the  Lcvites  for  passover-offcrings,  five  thousand  small  cattle  and 
five  hundred  oxen"?  We  reply,  that  oxen  were  used  for  the 
peace-offerings  which  were  killed  at  the  passover  festival,  and  the 
whole,  in  consequence  of  being  kept  at  the  same  time,  were  called 
the  "  passover-ofierings."  But  lambs  were  ordinarily  used  in  the 
passover;  not,  however,  every  lamb  of  the  flock.     The  divine  law 


356  The  Passover.  [Lect.  XIX. 

required  that  the  lamb  should  be,  first,  sound  or  without  blemish  -* 
second,  a  male  of  the  first  year,  that  is,  from  eight  days  old  till  one  year 
old ;  third,  it  must  be  kept  up  four  days.  This  requisition  seems  to 
have  been  limited  to  the  celebratioij  in  Egypt,  as  afterwards,  when 
the  Israelites  were  settled  in  Canaan,  there  was  no  necessity  to  ob- 
serve it:  all  the  lambs  afterwards  at. Jerusalem  would  be  more 
than  four  days  separated. 

i.  The  lamb  killed. 

Another  part  of  the  visible  sign  was,  the  killing  or  slaying  of 
the  lamb.  Every  one  might  kill  his  own  lamb  for  the  passover. 
Exod.  xii.  6 :  "  And  the  whole  assembly  of  the  congregation  shall 
kill  it."  In  Egypt,  every  one  killed  the  passover  in  his  own  house. 
Indeed,  the  slaying  of  the  beast  in  any  sacrifice  by  a  priest,  was 
not  essential  to  an  expiatory  offering.  Every  offerer,  provided  he 
were  not  ceremonially  unclean^  might  kill  the  beast:  if  he  were 
unclean,  then  the  priests  or  Levites  must  act.  (2  Chron.  xxx.  17 ; 
Ezra  vi.  20.)  We  therefore  add,  that  the  priests  and  Levites 
might  and  did  kill  the  passover. 

ii.   The  sprinkling  of  the  blood. 

We  now  come  to  a  requisition  in  constituting  the  visible  sign  in 
the  passover,  of  great  moment. 

Fii-st.  In  Egypt,  where  the  visible  Church  had  as  yet  no  established 
priesthood — no  altars  and  tabernacles  in  form — ^the  heads  of  fami- 
lies on  killing  the  paschal  lambs,  carefully  received  the  blood  into 
a  basin,  dipped,  according  to  the  command  of  God,  a  bunch  of 
hyssop  into  it,  and  then  sprinkled  the  blood  upon  the  lintel  and 
the  two  side-posts  of  the  door  of  their  houses.  (Exod.  xii.)  But 
some  of  these  rites  were  obviously  peculiar  to  this  first  celebration 
in  Egypt :  for. 

Second.  When  the  priesthood  was  instituted,  and  the  tabernacle 
and  its  altar  erected,  then  those  who  killed  the  lambs  were  required 
to  receive  the  blood  into  a  basin  and  hand  it  to  a  priest ;  and  the 
priest  was  required  to  sprinkle  the  blood  received  from  the  com- 
mon people  on  the  altar,  or  to  pour  it  out  at  the  bottom  of  the 
altar. 

*  The  Rabbins,  \re  are  told,  count  seventy-three  blemishes  which  may  exist  in  the 
beast.  This  may  have  rendered  it  difficult  for  the  people  to  select  a  proper  victim, 
and  may  have  given  rise  to  the  practice  of  buying  proper  animals  in  the  market^ 
and  selling  them  in  the  courts  of  the  Temple  with  profit. 


Lbot.  XIX.]  The  Passover.  357 

Third.  The  fat,  they  must  burn  on  the  altar— which  they  might 
do  the  whole  night,  until  the  morning  dawn. 

iii.  Roasting  thejlesh. 

Another  required  act  in  the  passover,  related  to  the  "roasting 
with  fire,"  of  the  flesh  of  the  lamb.  Exod.  xii :  "  Eat  not  of  it 
raw,  nor  sodden  at  all  with  water,  but  roast  with  fire." 

iv.  Eating. 

All  previous  acts  were  in  preparation  for  the  actual  participation 
of  the  paschal  lamb,  by  eating.  This  act  was  essential  to  the  ob- 
servance of  the  passover;  it  rendered  that  sacrament  a  "feast," 
and  the  sign  of  the  spiritual  enjoyment  of  the  grace  of  Christ. 

1.  In  Egypt,  the  Hebrews  were  required  to  eat  of  the  paschal 
lamb  with  loins  girded,  shoes  on  their  feet,  and  staves  in  their 
hands;  but  when  their  journey  through  the  wilderness  resulted 
in  their  settlement  in  Canaan,  they  did  not  observe  the  habit  of 
pilgrims  a^nj  longer  in  the  passover  feast. 

2.  But  the  command  to  eat  the  passover  with  unleavened 
bread  and  bitter  herbs,  was  connected  with  the  perpetual  observ- 
ance of  the  ordinance :  to  which  let  me  add  here,  that  the  Israel- 
ites were  also  commanded  to  abstain  from  leaven  seveyi  days,  at  the 
time  of  the  passover;  this  gave  rise  to  "  the  feast  of  unleavened 
bread,"  of  which  we  shall  speak  presently.     (Exod.  xii.  15.) 

3.  Again :  The  Israelites  were  forbidden,  in  eating  the  pass- 
over,  to  break  a  bone  of  the  paschal  lamb:  they  were  also 
forbidden  to  leave  any  of  the  flesh  till  morning ;  if  any  of  it  re- 
mained unconsumed,  they  were  required  to  burn  it :  besides,  none 
of  the  flesh  must  be  carried  out  of  the  house.  There  was  also  a 
command  given  that  no  Israelite  should  go  out  of  the  house  dur- 
ing the  passover  night;  but  as  this  law  referred  more  particularly 
to  the  situation  of  that  people  in  Egypt,  it  was  not  considered 
binding  on  them  after  the  exodus.  Hence  our  Lord  Jesus  Christ 
went  out  with  his  disciples  after  eating  the  passover.  So  that 
among  the  acts  peculiar  to  the  first  celebration  of  the  passover  in 
Egypt,  we  have,  first,  the  keeping  up  the  lambs  four  days ;  second, 
striking  the  lintel  and  side-posts  with  the  blood  of  the  lambs; 
third,  eating  with  loins  girded,  shoes  and  staves;  and  fourth,  not 
stirring  abroad  till  morning.  Who  were  permitted  to  eat  the 
passover,  wc  shall  presently  state.  Let  us  proceed  to  the  consider- 
ation next, 


358  The  Passover.  ^       [Lect.  XIX. 

5.   Of  the  thing  signified. 

The  passover  was  a  mixed  ordinance.  It  was  a  feast^  commemo- 
rative of  the  deliverance  of  the  Israelites  from  Egyptian  bondage ; 
it  was  an  expiatory  sacrifice,  and  it  was  a  sacrament  of  the  cove- 
nant.    This  must  be  proved. 

(1.)  A  memorial  feast. 

It  is  not  necessary  here  to  prove  by  many  passages  that  the 
passover  was  designed  to  commemorate  the  deliverance  of  the 
Israelites  from  Egyptian  bondage ;  one  place  will  be  sufficient. 
Exod.  xii.  26,  27:  "And  it  shall  come  to  pass,  when  your  chil- 
dren shall  say  unto  you.  What  mean  ye  by  this  service  ?  that  ye 
shall  say,  It  is  the  sacrifice  of  the  Lord's  passover,  who  passed 
over  the  houses  of  the  children  of  Israel  in  Egypt,  when  he  smote 
the  Egyptians  and  delivered  our  houses."  Now,  as  a  memorial 
feast,  the  children  in  every  family  were  permited  to  eat  the  pass- 
over.  Hence,  no  argument  can  be  founded  upon  this  circum- 
stance, to  justify  the  administration  of  the  Lord's  Supper,  which 
is  a  pure  sacrament,  to  children  of  a  tender  age. 

(2.)  An  expiatory  sacrifice. 

The  passover  was  also  a  sacrifice.  This  has  been  denied  by  the 
Socinians,  who  find  our  Lord  Jesus  Christ,  with  a  view  to  exhibit 
him  as  the  great  sacrifice  for  sin,  called  "  the  passover"  of  Chris- 
tian believers.  1  Cor.  v.  7 :  "  Christ  our  passover  is  sacrificed  for 
us."  We  prove  the  passover  to  have  been  an  expiatory  sacrifice 
by  the  following  arguments,  viz : 

First.  It  has  all  the  attributes  of  such  a  sacrifice :  a  victim,  a 
corban,  priest  and  altar,  sprinkling  of  the  blood,  the  burning  of 
the  fat  and  entrails  upon  the  altar. 

1.  The  lamb  or  kid  slain  was  the  victim. 

2.  It  was  a  "corban,"  an  offering  brought  to  the  tabernacle  or 
temple. 

3.  A  priest  was  employed  and  an  altar  made  use  of,  as  in  other 
sacrifices. 

4.  As  the  sprinkling  of  the  blood  of  the  victim  was  of  the 
very  essence  of  a  sacrifice,  so  the  blood  of  the  paschal  lamb  was 
sprinkled  or  poured  out  by  the  priest  at  the  altar,  as  the  blood  of 
victims  usually  was,  slain  in  sacrifice.  (Exod.  xxiii.  18 ;  xxxiv. 
25;  2  Chron.  xxx.  15,  16.)     And, 


Lect.  XIX.]  The  Passover.  359 

5.  In  the  passover  the  fat  and  entrails  were  burned  upon  the 
altar — see  Cudworth. 

Second.  The  Sacred  Scriptures  call  the  passover,  a  iSevach,  sacri- 
fice.   (Exod.  xii.  27 ;  xxxiv.  25 ;  Deut.   xvi.  2.) 

Third.  Persons  celebrating  the  passover  are  said  "to  offer  the 
oifering  to  Jehovah."     (Numb.  ix.  7,  13.) 

Fourth.  To  which  we  add,  on  this  subject,  the  testimony  of  Jo- 
sephus  and  the  Jewish  Doctors  and  Talmudists,*  so  far  as  they  go. 

As  a  propitiatory  sacrifice,  I  need  not  say,  the  passover  signified, 
in  common  with  all  the  propitiatory  sacrifices  of  the  old  economy, 
the  great  sacrifice  which  Christ  was  to  make  of  himself  for  sin. 

(3.)  Of  the  sacramental  character  of  the  passover. 

But  the  passover  was  moreover  a  sacrament  of  the  covenant, 
and  as  a  sacrament,  it  signified  redemption  by  the  blood  of  Christ, 
and  sealed  the  blessings  of  the  covenant  to  believers. 

i.  That  redemption  by  Christ  was  signified,  is  evident  from  the 
fact,  that  there  is  nothing  in  the  deliverance  from  Egypt,  of  which 
the  lamb  slain  and  eaten  could  be  consistent  signs ;  for  the  Hebrews 
were  not  slain,  but  emancipated. 

ii.  We  argue  from  the  relation  which  the  law  of  God  established 
between  circumcision,  which  we  have  proved  to  be  a  sacrament 
or  ordinance  of  a  high  religious  character,  and  the  passover ;  for 
no  uncircumcised  person  was  permitted  to  eat  the  passover,  etc. 

iii.  Another  proof  is  also  to  be  found  in  1  Cor.  v.  7,  where  the 
Lord's  Supper,  from  the  similar  relation  which  both  it  and  the  pass- 
over  sustained  to  the  Saviour,  is  spoken  of  as  being  a  paschal 
feast. 

iv.  The  manner  in  which  the  Spirit  of  God  exhibits  the  fact,  that 
the  soldiers  did  not  break  the  legs  of  Christ  when  on  the  cross,  as 
being  signified  in  the  circumstance,  that  no  bone  of  the  passover 
lamb  was  broken. 

As  a  sacrament,  the  visible  sign  in  the  passover  signified  the 
Saviour :  first,  in  his  peron ;  second,  in  his  sufferings ;  third,  in  the 
effects  of  his  sufferings  as  an  expiatory  sacrifice ;  fourth,  in  the 
manner  in  which  we  partake  of  Christ :  he  is  said  to  be  the  Lamb 
of  God  slain,  and  we  eat  of  his  flesh  and  drink  of  his  blood. 

*  R.  Bachai  eays  that  the  paschal  sacrifice  was  instituted  to  erpiate  tlie  guilt  con- 
tracted by  the  idolatrous  practices  of  the  Israelites  in  Egypt     So  also  Maimonidea. 


360  The  Passover.  [Lect.  XIX. 

6.  Agreement  between  sign  and  thing  signified. 

In  relation  to  the  agreement  between  the  sign  and  the  thing 
signified  in  the  passover  as  a  sacrament,  you  may  infer  enough  in 
the  writers  who  speak  of  this  ancient  ordinance.  The  facts  in  this 
case  are  beautiful  and  striking.    I  shall  therefore  just  observe  here, 

(1.)  That  our  Lord  Jesus  Christ  came  to  Jerusalem  on  the  very 
day  that  the  lamb  was  commanded  to  be  kept  up  in  Egypt,  the 
10th  of  Nisan.  Six  days  before  the  passover,  he  came  to  Bethany, 
(John  xii. ;)  that  is,  the  9th  of  Nisan :  the  day  after  he  went  to 
Jerusalem,  (verse  11.) 

(2.)  The  passover  was  killed  in  the  middle  of  the  month 
"  Nisan,"  between  the  two  evenings,  from  the  ninth  to  the  elev- 
enth hour.  Now,  on  that  very  month,  day  and  hour,  Christ  was 
crucified.     (Matt,  xxvii.  46.) 

7.  Of  those  who  ivere  partakers  of  the  passover. 

First.  It  remains  here  that  we  inquire,  who  were  permitted  to 
partake  of  the  passover  as  a  sacrament  ? 

The  Scriptures  teach  that  God  required  his  people  to  eat  the 
passover  in  their  families,  consisting  of  men,  women  and  children. 
On  what  grounds  the  admissibility  of  the  children  of  a  tender  age 
to  the  paschal  feast  rested,  we  have  before  stated.  But  from  what 
is  said  in  relation  to  the  whole  congregation  of  Israel,  and  to 
whole  families,  it  has  been  afl&rmed  by  Erastus,  Prynne  and 
others,  that  with  the  exception  of  those  persons  who  were  uncir- 
cumcised,  or  ceremonially  unclean,  or  excommunicated,  all  the 
Israelites  might  eat  of  the  passover.  In  support  of  this  doctrine, 
they  have  brought  several  passages,  (Exod.  xii.  8 ;  Numb.  ix.  1 ; 
2  Chron.  xxxiii.  6,  7,  etc.,)  where  they  say  we  read,  that  all  the 
people  and  all  the  males  that  were  present,  though  some  of  them 
might  have  been  scandalous  persons,  or  in  life  morally  unclean, 
received  the  passover,  not  one  of  them  being  excluded  from  eat- 
ing it :  it  being  understood  that  the  law  of  the  passover  did  not 
bind  those  to  keep  it  in  its  season  who  were  prevented  by  their 
remoteness  from  Jerusalem,  and  natural"  impediments,  such  as 
sickness,  etc.  Hence  they  argue,  that  the  Lord's  Supper  is  not  to  be 
administered  only  to  the  credibly  pious,  but  to  all  who  profess  to  be- 
lieve the  Christian  religion,  and  that  it  is  a  converting  ordinance. 
This,  you  will  perceive,  is  a  doctrine  which  calls  for  our  atten- 
tion.    We  shall  therefore  proceed  to  examine  it. 


Lbct.  XIX.]  The  Passover.  361 

1.  It  is,  then,  acknowledged  on  all  sides,  that  the  uncircumcised 
and  the  excommunicated  could  not  eat  the  passover. 

2.  It  is  also  acknowledged,  that  ceremonial  uncleanness  consti- 
tuted a  disqualification.  It  was  a  cause  of  exclusion  from  the 
sanctuary  and  from  holy  things,  or  in  other  words,  from  the 
"  castra  Dei,"  or  the  tabernacle,  though  the  ceremonially  unclean 
might  remain  in  the  camp  of  Israel,  if  they  were  not  lepers. 

3.  But  did  moral  uncleanness^  in  that  measure  which  renders 
the  life  scandalous  in  the  Church,  exclude  from  the  passover? 
This  is  the  question  to  be  answered.  We  answer,  it  did ;  and  this 
fact  appears, 

i.  In  the  case  of  those  who  were  excommunicated  or  cut  off 
from  the  communion  of  the  Church.  A  man  who  was  circum- 
cised, and  not  ceremonially  unclean,  must  be  cut  off  for  his  pre- 
sumptuous sins.  Numb.  xv.  30,  31:  "But  the  soul  that  doth 
aught  presumptuously,  whether  he  be  born  in  the  land  or  a 
stranger,  the  same  reproacheth  the  Lord,  and  that  soul  shall  be 
cut  off  from  among  his  people.  Because  he  hath  despised  the 
word  of  the  Lord,  and  hath  broken  his  commandment,  that  soul 
shall  be  utterly  cut  off:  his  iniquity  shall  be  upon  him."  Now, 
whatever  acts  may  be  denoted  by  sins  of  presumption,  we  know 
that  a  denial  of  the  being  of  God  and  rejection  of  his  written 
Word,  were  such.  These  sins  constituted  a  moral  uncleanness, 
were  followed  by  excommunication,  and  by  exclusion  of  course 
from  the  passover.  Hence  the  Chaldee  paraphrase  says,  upon 
Exod.  xii.,  "Every  son  of  Israel,  who  is  an  apostate,  shall  not 
eat  of  the  passover."     But, 

ii.  Another  argument  may  be  drawn  from  the  fact,  that  the 
ceremonially  unclean  were  to  be  excluded  from  the  passover. 
This  restraint  doubtless  had  a  moral  and  religious  import ;  for  it 
will  not  be  denied,  that  every  word  in  the  Bible  exhibits  moral 
uncleanness  to  be  inexpressibly  a  greater  evil  in  the  sight  of  God, 
and  in  itself,  than  legal  uncleanness,  and  therefore  that  when  it  did 
appear  in  open  profanity,  it  must  have  been  a  bar  to  the  partaking 
of  the  passover.  Was  it  not  scandalous  livers  to  whom  God  said, 
*'  When  ye  come  to  appear  before  me,  who  hath  required  this  at 
your  hands,  to  tread  my  courts"? 

iii.  One  argument  more:  For  various  transgressions  of  the 
moral  law,  God  required  sinners  openly  to  make  confession,  and 


362  The  Passover.  [Lkct.  XIX 

to  profess  repentance,  and  then  to  bring  their  trespass-offerings : 
till  confession  was  made,  and  repentance  professed,  their  trespass- 
oftering  could  not  be  accepted.  And  could  scandalous  sinners  be 
admitted  to  the  passover,  which  was  itself  a  sacrifice,  without  con- 
fession and  atonement  ?  No,  indeed.  It  was  the  Lord's  sacrifice, 
a  holy  service,  and  hence  in  preparation  for  it  the  Israelites,  as  we 
read,  (Ezra  vi.,)  "  separated  themselves  from  the  filthiness  of  the 
heathen  of  the  land,  and  sought  the  Lord  God  of  Israel." 

Further  remarks  will  be  made  to  set  aside  the  argument  of  the 
Erastians  from  the  passover  to  the  Lord's  Supper,  in  our  lectures 
on  the  latter  sacrament. 

At  present  we  must  shut  this  lecture,  and  begin  the  next  with 
stating  on  what  grounds  women  were  authorized  to  eat  the  pass- 
over  ;  and  then  proceed  to  the  consideration  of  the  Christian  sacra- 
ments, as  it  is  in  relation  to  these  alone  that  the  Evangelical  Pastor 
Idas  now  important  duties  to  perform. 


LECTURE    XX. 


THE  PASSOVEK — WOMEN — FEAST   OF   UNLEAVENED  BEEAD. 

BAPTISM. 

We  have  seen  that  to  tlie  ancient  sacrament  of  the  passover 
were  admitted  all  the  Israelites  who  were  circumcised,  and  not 
ceremonially  unclean,  nor  guilty  of  presumptuous  sins,  nor  excom- 
municated.    To  these  we  must  now  add. 

Second.  That  the  women  of  Israel  were  permitted  to  eat  the  pass- 
over,  though  not  circumcised ;  provided  they  were  not  excluded 
by  the  other  restrictions  of  the  law  just  mentioned. 

It  may  be  asked,  how  could  women  be  circumcised,  as  they  were 
physically  incapable  of  receiving  the  rite  ?  and  how  could  they 
eat  the  passover,  bemg  uncircumcised  ?     We  answer : 

i.  That  the  women  of  Israel  were  in  the  covenant,  and  counted 
as  tke  circumcised.  This  we  have  proved,  when  treating  of  circum- 
cision. The  difficulty  then  is  hereby  immediately  resolved.  But 
to  give  other  additional  reasons,  we  observe, 

ii.  That  all  the  congregation  of  Israel  were  commanded  to  cel- 
ebrate the  passover.  Now,  the  women  made  a  part  of  this  con- 
gregation.    (Deut.  xxix.  11.) 

iiL  Again,  women  celebrated  the  solemn  festivals.  (1  Sam.  i. 
34;  Lukeii.  41.) 

iv.  In  other  eucharistical  sacrifices  and  peace-offerings,  women 
also  had  their  portion.     (1  Sam.  i.  4,  5 ;  2  Sam.  vi.  18.) 

V.  According  to  this  divine  constitution,  the  daughters  of  the 
priests  ate  of  the  sacred  food.     (Numb,  xviii.  11-19.) 

vi.  Maimonidcs  says,  "  that  women  were  not  only  admitted  to 
the  paschal  feasts,  but  also  formed  sometimes  the  tchole  number  of 
guests  in  a  family  celebrating  the  passover." 


364  The  Passover.  [Lect.  Xx! 

Third.  Here  let  me  take  the  occasion  to  state,  that  the  number  in 
a  family  keeping  the  passover  was  from  ten  to  twenty  persons. 
K  a  family  was  small,  it  united  in  this  solemn  service  with  another 
family,  so  that  the  flesh  of  the  paschal  lamb  might  be  eaten  among 
them. 

Let  me  also  observe  here,  that  Divine  mercy  provided  by  law 
for  those  Israelites  who  were  prevented  by  sickness,  unavoidable 
uncleanness,  distance,  or  any  untoward  accident,  from  keeping  the 
passover  at  the  appointed  time. 

A  second  passover  was  instituted  for  such,  to  be  observed  in  the 
second  month.     (Numb.  ix.  10,  11.) 

Fourth.  Proselytes.  The  religion  inculcated  in  the  Bible  gained 
in  every  age  some  proselytes  from  the  heathen  and  idolatrous  world ; 
and  I  need  not  observe  that  the  dispensation  reached  such  prose- 
lytes, and  that  when  they  embraced  the  truth  and  were  circum- 
cised, they  were  admitted  to  a  participation  of  the  passover,  and 
to  the  enjoyment  of  all  the  privileges  of  the  people  of  God. 
The  following  passage  contains  the  law,  (Exod.  xii.  48 :)  "  And 
when  a  stranger  shall  sojourn  with  thee,  and  will  keep  the  pass- 
over  to  Jehovah,  let  all  his  males  be  circumcised ;  then  let  him 
come  near  and  keep  it,  and  he  shall  be  as  one  that  is  born  in  the 
land :  for  no  uncircumcised  person  shall  eat  thereof." 

The  Feast  of  Unleavened  Bread. 

I  shall  add  here,  to  prevent  mistakes,  that  the  feast  of  unleavened 
bread  was  not  the  passover,  but  a  distinct  ordinance.  It  was  ap- 
pended to  the  passover,  and  immediately  succeeded  it.  It  was 
instituted  to  commemorate  the  hasty  departure  of  the  Hebrews 
from  Egypt,  before  their  dough  was  leavened.  It  continued  seven 
days ;  and  during  these  days  no  leavened  bread  was  used,  but 
unleavened. 

Of  those  seven  days  of  unleavened  bread,  the  first  day  and  the 
last  day  were  days  of  holy  convocation.  The  first  commemorated 
the  commencement  of  the  march  of  the  Hebrews  towards  the  Holy 
Land ;  the  la^t,  their  passage  through  the  Eed  Sea.  On  both  days 
no  servile  work  was  done., 

We  have  now  dismissed  the  sacraments  of  the  Old  Testament, 
Circumcision  and  the  Passover,  and  must  proceed  to  the  consider- 
ation of  the  sacraments  of  the  covenant  under  the  present  dis- 


Lect.  XX.]  Baptism — Signification — Of  Hebrews. 

pensation.     In  relation  to  these  sacraments,  there  are  important 
duties  to  be  performed  by  the  Evangelical  Pastor. 

We  have  before  proved  that  the  sacraments  of  the  new  dis- 
pensation are  two  only,  viz :  Baptism  and  the  Lord's  Supper.  Let 
us  direct  our  attention, 

First,  To  Holy  Baptism. 

The  term  "baptism"  is  Scriptural,  and  Anglicized  from  the 
Greek,  " /JaTrricrjua,"  (Matt,  iii,  7,  xxi.  15;  Eom.  vi.  4.)  Eespect- 
ing  this  word,  and  those  from  which  it  is  derived,  we  shall  have 
occasion  to  speak  presently.  Just  now  it  will  be  useful  to  direct 
your  attention,  first,  to  the  baptism  of  the  ancient  Jews  ;  second,  to 
the  baptism  of  John  ;  and  third,  to  Christian  baptism,  or  the  sacra- 
ment of  initiation  into  the  visible  Church,  under  the  present  dis- 
pensation, 

I.   The  Baptism  of  the  Hebrews, 

It  is  an  acknowledged  fact,  that  the  Jews  administered  "  a  bap- 
tism" by  water  to  those  proselytes  from  the  nations,  both  male 
and  female,  whom  they  received  into  the  visible  Church  of  God. 

1.  In  conforming  to  the  requirements  of  the  ceremonial  law 
"  divers  baptisms,''^  of  which  the  apostle  Paul  speaks,  (Heb,  ix.  10,) 
were  practised  by  the  ancient  Jews,  ^^diacpopoig  f3anTiafioi^y  These 
various  washings  or  baptisms  were  clearly  distinguished  from  that 
baptism  among  the  Jews  to  which  we  now  refer.  This  baptism 
was  administered  but  once  to  a  person,  and  that  on  occasion  of  his 
embracing  the  true  religion,  and  after  he  had  been  circumcised. 
But  those  "divers  baptisms"  were  often  repeated  in  the  same 
person  upon  new  occasions  of  uncleanncss.  Those  baptisms  were 
prescribed  by  divine  law.  This  "baptism  for  proselyiism"  as 
Liglitfoot  justly  denominates  it,  was  not  an  ordinance  of  Divine 
institution,  but  adopted  from  choice ;  and  what  the  Jews  would  call, 
an  imitation  of  what  their  fathers  did  at  Sinai. 

(1.)  Maimonides  says,  "In  all  ages,  wlien  an  Ethnic  or  Gentile 
is  willing  to  enter  into  the  covenant  and  gather  himself  under  the 
wings  of  the  majesty  of  God,  and  take  upon  him  the  yoke  of  the 
law,  he  must  be  circumcised  and  baptized,  and  bring  a  sacrifice;  as 
it  is  written,  (Numb.  xv.  15,)  '  As  you  are,  so  shall  the  stranger  be.' 
How  are  you  ?     By  cin  umcision  avd  baptism,  and  ])ringing  of  a 


366  Pastoral  Duties.  [Lbct.  XX. 

sacrifice.  And  what  is  the  stranger's  sacrifice  ?  A  burnt-offering 
of  a  beast,  or  two  turtle  doves,  or  two  young  pigeons — ^botb  of 
them  for  a  burnt-ofiering." 

Other  testimonies  to  the  same  efiect  you  will  find  exhibited  in 
"Wall's  History  of  Baptism,  "/rom  the  Jewish  Talmuds. 

(2.)  The  Hebrew  people  themselves  do  not  trace  this  baptism  of 
proselytism  to  any  express  command  of  God,  but  profess  to  derive  it 
as  a  duty,  by  way  of  inference,  from  Numb.  xv.  15,  where  it  is  enact- 
ed  that  "  one  ordinance  shall  be  both  for  you  of  the  congregation, 
and  also  for  the  stranger  that  sojourneth  with  you ;  an  ordinance  for 
ever  in  your  generations :  as  ye  are,  so  shall  the  stranger  be  before 
the  Lord.  One  law  and  one  manner  shall  be  for  you  and  for  the 
stranger  that  sojourneth  with  you."  In  attempting  to  execute  this 
law,  the  Jews  thought  that  they  were  bound  to  require  of  prose- 
lytes that  they  should  submit  not  only  to  circumcision,  but  also  to 
baptism ;  for  they  said  that  their  fathers  were  not  only  circumcised, 
but  that  when  they  were  brought  into  the  Sinaitic  covenant,  they 
were  baptized.  This  fact  they  profess  to  ascertain  from  Exod. 
xix. :  "And  the  Lord  said  unto  Moses,  Go  unto  all  the  people  and 
sanctify  them  to-day  and  to-morrow,  and  let  them  wash  their 
clothes."  Now,  this  act  of  "washing  their  clothes"  the  Jews 
interpreted  to  mean,  washing  their  whole  bodies,  or  baptizing  them- 
selves;  and  that,  by  this  baptism,  Moses  "sanctified  the  people, 
and  made  them  ready  against  the  third  day."  "Wheresoever," 
says  Maimonides,  "  in  the  law  the  washing  of  the  body  or  gar- 
ments is  mentioned,  it  means  still  the  washing  of  the  whole  body." 
The  same  we  are  told  in  the  Gemara  of  Babylon. 

Agreeably  to  these  interpretations,  the  Jews,  long  before  the 
coming  of  Christ,  baptized  proselytes,  and  have  all  along  continued 
to  do  this  down  to  the  present  time. 

(3.)  The  proselytes  received  this  baptism  by  immersion.  Hence, 
when  the  wound  created  by  circumcision  was  healed,  they  were 
taken,  as  the  Jewish  customs  required,  "  to  a  confluence  of  waiars^ 
They  say  that  baptism  was  intended,  by  the  command  of  God  "  to 
wash  their  clothes  at  Sinai;"  but  it  is  difficult  to  find  at  that 
mountain  in  Arabia,  a  suffkiency  of  water  for  the  immersion  of  all 
the  people. 

(4.)  But  this  baptism  of  proselytism  does  not  appear  to  have 
been  administered  by  any  officers  of  the  Church  to  adult  proselytes. 


Lect.  XX.]  Baptism — Children  of  Proselytes.  367 

Leo  Modena,  speaking  of  the  modern  praetice  of  the  Jews,  says : 
"  They  take  and  circumcise  the  proselyte ;  and  as  soon  as  he  is 
well  of  his  sore,  he  is  to  wash  himself  all  over  in  water ;  and  this 
is  to  be  done  in  the  presence  of  three  rabbins."  The  adults  it 
would  seem  immersed  or  washed  themselves. 

2.  But  our  principal  concern  here,  is  with  the  young  children  of 
such  baptized  proselytes.  How  were  they  treated  in  the  Jewish 
Church? 

We  reply,  that  it  was  always  a  fixed  custom  among  the  Jews, 
both  to  circumcise  and  to  baptize  such  children  of  the  proselytes 
received  into  the  Church.  "They  are  wont,"  says  the  Gemara, 
"  to  baptize  such  a  proselyte  in  infancy  upon  the  profession  of  the 
house  of  judgment,  (or  court,)  for  this  is  for  his  good."  [The 
house  of  judgment  was  composed  of  three  men  who  received  the 
profession  of  the  adult  proselyte.]  Maimonides  testifies  to  the 
same  fact.  They  baptized  as  infants,  the  males  under  thirteen,  the 
females  under  twelve  years. 

Children  that  were  born  after  their  parents  had  been  received 
into  covenant,  were  not  baptized;  the  males  were  only  circumcised. 

Dr.  Lightfoot  therefore  observes,  that  "  the  baptizing  of  infants 
was  a  thing  as  well  known  in  the  Church  of  the  Jews  as  ever  it 
hath  been  in  the  Christian  Church." 

I  have  directed  your  attention  to  this  baptism  long  in  practice 
among  the  Jews,  as  the  facts  connected  with  it  serve  to  show 
clearly, 

(1.)  How  the  Jews  had  all  along  understood  the  meaning  of  the 
commands  and  promises  of  the  Abrahamic  covenant.  Their  prac- 
tice in  this  respect  proves  that  they  considered  infant  church-mem- 
hership  as  an  established  law  in  the  Church. 

(2.)  "Why  the  Jews  did  not  express  any  alarm,  that  John  the 
Baptist  introduced  by  his  ministry  the  rite  of  water  baptism  as  in- 
troductory to  the  "  kingdom  of  heaven  which  was  at  hand."  For, 
as  the  Jews  always  baptized  proselytes  who  joined  themselves  to 
the  Lord  under  the  first  covenant,  it  could  not  surprise  that  people, 
that  as  a  new  covenant  or  dispensation  was  about  to  be  introduced, 
John  should  require  the  Jews  themselves  to  be  baptized  with 
water,  in  evidence  that  they  believed  in  a  spiritual  Messiah  and 
were  desirous  to  be  brought  into  that  new  covenant. 

(3.)  We  are  also  instructed  by  that  long-continued  practice  of 


Pastoral  Duties.  [Lect.  XX. 

the  "baptism  of  proselytism "  among  tlie  Jews,  that  in  reference 
to  the  New  Covenant,  our  Lord  Jesus  Christ  could  say,  "  My  yoke 
is  easy  and  my  burden  is  light."  For,  while  the  "yoke  of  bond- 
age" was  to  be  removed  under  the  New  Testament  dispensation, 
the  sacrament  of  baptism  was  externally  to  be  no  new  burden :  the 
sacrament  of  the  Lord's  Supper  was  also  conformed  in  a  great 
measure  to  existing  observances,  as  we  shall  hereafter  show ;  and 
the  ordinances  of  public  worship  were  drawn  in  all  their  simplicity 
and  majesty,  immediately,  from  those  of  the  synagogue. 

But  let  us  proceed  to  the  consideration  of  what  is  more  impor- 
tant, viz : 

II,  The  Baptism  of  John. 

In  speaking  of  this  baptism,  we  shall  come  into  controversy 
with  the  Baptists  on  many  points. 

First.  They  consider  the  law  of  Christian  baptism  to  have  been 
promulgated  by  John  as  a  minister  of  God,  which  we  deny ;  and 
consequently, 

Second.  They  represent  John  and  his  disciples  as  having  ad- 
ministered one  of  the  sacraments  of  the  Christian  Church,  before 
that  Church  had  an  existence,  and  before  the  new  dispensation  was 
introduced ;  and  this  we  also  deny.  Yet  upon  those  two  false  facts, 
they  have  raised  several  arguments  in  favor  of  their  own  system, 
the  force  of  which  must  expire,  when  the  facts  are  disproved. 

It  is  then  of  moment,  that  we  examine  every  doctrine  connected 
with  the  baptism  of  John,  before  we  exhibit  the  truths  which  the 
Scriptures  teach,  in  relation  to  Christian  baptism. 

And  here,  let  us  first  present  acknowledged  facts : 

1.  It  is  acknowledged  that  John  came  from  God,  that  he  was  a 
prophet  of  the  Lord — the  Elias  that  should  come ;  and  of  course, 
that  he  had  a  divine  commission  to  preach  and  to  baptize. 

2.  It  is  acknowledged  that  John  did  baptize  with  water,  and  by 
immersion  or  washing. 

3.  And  thirdly,  it  is  acknowledged,  that  the  whole  ministry  of 
John  had  its  commencement  after  the  Son  of  God  was  in  the  flesh. 
Christ  Jesus  the  promised  Saviour  was  in  this  world,  when  John 
was  baptizing  at  Jordan ;  yet  no  one  has  undertaken  to  say,  that 
John  had  intercourse  with  the  incarnate  Son  of  God  before  he 
began  to  baptize,  or  that  he  received  any  authority  to  baptize  with 
water  from  the  Kedeemer  in  person  :  for  the  testimony  of  Scrip- 


LiCT.  XX.]  Baptism — John's  Baptism  Preparatory. 

ture  is  most  full  and  particular,  to  the  contrary.  For,  John  him» 
self,  at  the  very  time  he  was  baptizing,  said,  "  And  I  knew  him 
not ;  but  he  that  sent  me  to  baptize  with  water,  the  same  said 
unto  me,  Upon  whom  thou  shalt  see  the  Spirit  descending  and 
remaining  on  him,  the  same  is  he  which  baptizeth  with  the  Holy 
Ghost."  Every  part  of  the  history  proves  this  fact,  that  so  far 
from  the  incarnate  Eedeemer  instituting  baptism  at  that  time,  and 
directing  John  to  baptize,  the  latter  did  not  know  who  among  the 
Jews  the  Christ  was,  and  therefore  could  not  have  conversed  with 
him, 

John  therefore  must  have  received  his  command  from  God  the 
Father,  to  baptize,  before  Jesus  of  Nazareth  showed  himself  to 
Israel  in  the  discharge  of  his  prophetical  office.  All  this,  we  say, 
is  acknowledged  to  be  true ;  and  we  shall  presently  use  the  impor- 
tant fact,  as  the  basis  of  an  argument. 

4.  But  again :  It  is  acknowledged,  that  the  ivhoh  mission  and 
ministry  of  John  was  preparative  for  the  manifestation  of  the 
Saviour  to  Israel,  and  for  the  introduction  of  the  kingdom  of 
heaven  or  new  dispensation.  While  this  fact  is  acknowledged  by 
all,  it  is  very  much  overlooked  and  slighted  by  many  who  speak 
of  John's  office,  ministry  and  baptism :  whereas  in  truth,  it  is  the 
pivot  on  which  the  whole  mission,  preaching,  and  acts  of  that  fore- 
runner of  the  Saviour  turn.  Let  us  then  look  carefully  at  what  is 
recorded  in  the  Scriptures  concerning  John  the  Baptist,  and  ex- 
hibit his  ministry  in  preparation  for  Christ,  in  its  proper  and  true 
light. 

(1.)  Speaking  of  this  extraordinary  messenger,  the  prophet 
Isaiah  was  directed  to  say,  chap.  xl.  3  :  "  The  voice  of  him  that 
crieth  in  the  wilderness,  Prepare  ye  the  way  of  the  Lord ;  make 
straight  in  the  desert  a  highway  for  our  God."  This  prophecy  is 
directly  applied  to  John  in  Matt.  iii.  3 ;  Mark  i,  3  ;  Luke  iii.  4. 
There  can  be  no  dispute  on  this  point :  but  I  would  wish  you  to 
remark  that,  in  connection  with  the  office  of  John,  "  a  way  of  the 
Lord,"  or  Messiah  to  come,  is  spoken  of  in  the  prophecy  and  cited 
passages,  and  again  when  Paul  meets  with  disciples  of  John  in  his 
travels ;  and  that  this  "  way  of  the  Lord,"  whatever  it  may  mean, 
John  the  Baptist  was  sent  not  to  lay  out  or  establish,  but  merely 
to  prepare. 

(2.)  Again,  in   Malachi  iii.    1,  we   have  another  undisputed 
24 


870  Pastoral  Duties.  [Lkct.  ^T- 

prophecy  concerning  John's  office  and  ministry:  "Behold,  I  will 
send  my  messenger,  and  lie  shall  prepare  the  way  before  me."  In 
this  prediction,  John  is  described  as  a  messenger  going  before  his 
King  and  Master,  to  proclaim  that  he  is  coming  to  exhibit  his 
majesty,  to  enact  his  laws  and  assert  his  dominion.  How  different 
from  this  image  in  this  relation  to  the  Lord  Christ,  is  that  false  one 
which  would  exhibit  John  as  acting  in  a  superior  capacity,  and  in- 
troducing a  law  and  establishing  an  ordinance  of  the  highest  char- 
acter— nothing  less  than  a  sacrament  of  the  New  Covenant — and 
that  too,  at  the  very  time  that  the  Lord  and  Master  himself  was 
present  in  this  world.  But  waving  this  just  now,  let  us  proceed 
to  inquire,  what  the  prophets,  the  evangelists,  and  the  apostle  Paul 
mean  by  "the  way  of  the  Messiah  or  Redeemer,"  and  in  what  re- 
spects John  the  Baptist  could  and  did  operate  to  prepare  that  way? 
We  are  to  inquire, 

First  What  is  to  be  understood  by  "^Ae  way  of  the  Messiah,  or 
incarnate  Redeemer,"  in  the  connection  which  these  words  bear  to 
John  the  Baptist  ? 

The  "  way  "  of  the  Lord  Christ  evidently  signifies,  his  coming  into 
this  world  to  save  sinners,  as  a  way  is  a  means  by  which  we  come 
to  a  place;  and  those  works,  doctrines  and  laws,  by  which  he 
should  maniffet  himself  after  he  came  in  his  gospel  Church  and 
kingdom,  as  a  way  is  the  course  by  which  one  appears  in  public, 
and  a  king  advances  in  royal  state  or  conquest.  This  sense  of  the 
words  will  not  be  disputed ;  for  "  the  way"  of  the  Lord  Redeemer, 
in  those  prophecies  and  in  the  Gospels,  means  exactly  what  is  meant 
by  "  Tj]v  o6ov  rov  Kvpiov,^^  in  Acts  xviii.  25,  26 :  "  This  man,  viz, 
ApoUos,  was  instructed  by  John  the  Baptist  or  one  of  his  disciples, 
in  the  way  of  the  Lord;  and  being  fervent  in  the  spirit,  he  spake 
and  taught  diligently  the  things  of  the  Lord,  knowing  only  the  bap- 
tism of  John  ;  and  began  to  speak  boldly  in  the  synagogue :  whom, 
when  Aquila  and  Priscilla  had  heard,  they  took  him  unto  them, 
and  expounded  unto  him  the  way  of  God  more  perfectly."  Here 
we  find  it  stated,  that  the  "  way  of  the  Lord  "  comprehended  those 
"things"  or  truths  concerning  the  Saviour  to  come. or  to  aj)pear, 
which  John  the  Baptist  had  taught  to  his  disciples  and  required 
them  to  believe  ;  and  that  "  these  things  of  the  Lord"  must  have 
consisted  of  the  following  truths  at  least :  first,  that  all  men  were  lost 
and  undone  sinners  in  themselves,  and  those  whose  good  works 


Lect.  XX.]  Baptism — Apollos.  371 

could  not  save  them ;  second,  that  they  all  needed  a  spiritual  Saviour, 
who  by  his  sufferings  and  death  should  make  atonement  for  sin 
and  redeem  the  guilty  by  his  blood ;  third,  that  this  Saviour  was 
come  into  this  world,  and  would  soon  show  himself;  fourth,  that  he 
should  introduce  a  new  dispensation,  setting  aside  the  temple 
worship,  bring  salvation  to  the  Gentiles,  and  baptize  with  the  Holy 
Ghost.  We  say,  that  these  great  truths  at  least  concerning  the 
Saviour,  were  included  in  that  "way  of  the  Lord"  about  which 
John  the  Baptist  preached  and  instructed  his  disciples  ;  for  we  are 
told,  that  Apollos,  John's  disciple,  knew  much  concerning  the  gospel 
way  and  the  things  of  Christ,  and  that  he  only  needed  to  have 
that  way  expounded  to  him  more  perfectly ;  that  is  to  say,  to  be 
told  that  Jesus  Christ  had  appeared,  suffered,  died,  rose  again, 
ascended  into  heaven,  poured  out  his  Spirit,  and  commanded  his 
gospel  of  salvation  to  be  preached  among  all  nations,  accompany- 
ing that  gospel  with  divers  signs  and  wonders. 

/Second.  We  know  then,  that  "  by  the  way  of  the  Lord,"  the  Holy 
Spirit  meant  the  great  truths  relating  to  Christ  as  a  Saviour,  and  tlie 
work  of  redemption  which  he  wrought ;  and  must  now  proceed  to 
answer  the  second  question  j^roposed,  viz :  How  did  John  the  Bap- 
tist's ministry  among  the  Jews  operate  to  prepare  the  way  of  the 
Lord  before  him,  or  prepare  the  minds  of  men  for  such  a  Saviour 
and  such  a  salvation  ? 

To  answer  this  important  question  correctly,  we  must  observe, 
that  the  work  of  preparing  "  the  way  of  the  Lord"  Messiah  implies, 
what  is  most  true  in  fact,  that  mamj  obstacles  and  impediments  ex- 
isted in  that  way,  which  the  ministry  of  John  tended  to  remove : 
hence  the  prophets  speak  in  connection  with  John,  "  of  mountains 
which  were  to  be  brought  low,"  and  "  of  crooked  paths,  and  those 
too"  in  the  desert,  "  which  were  to  be  made  straight." 

Now  these  obstacles  and  impediments  arose  from  the  proper 
character  and  work  of  the  Saviour,  and  from  a  variety  of  circum- 
stances in  which  he  should  be  placed  among  the  Jews,  when  he 
manifested  himself  in  the  flesh ;  nor  can  we  understand  well  the 
design  and  bearing  of  John's  ministry  and  baptism,  and  answer  the 
question  before  us,  unless  we  keep  that  character  and  work  in 
view,  and  take  under  our  consideration  all  those  circumstances. 
Let  us  attempt  to  do  this  here. 

1.  The  character  of  the  Saviour,  was  that  of  a  substitute  in  the 


372  Pastoral  Duties.  [Leot.  XX. 

court  of  Divine  justice,  and  under  the  moral  and  holy  government 
of  God ;  and  his  proper  work  was  to  make  atonement  for  sin,  by 
suffering  the  penalty  of  the  law,  in  deep  humiliation,-  pain  and 
death ;  and  to  render  that  perfect  obedience  to  the  law,  which  man 
was  from  the  beginning  bound  to  render.  All  this  will  not  be 
denied  by  the  Baptists. 

2.  But  the  Jews,  with  the  exception  of  a  few,  had  before  the  Son 
of  God  was  manifest  in  the  flesh,  formed  wrong  notions  respecting 
the  proper  character  and  work  of  the  Messiah.  They  believed 
that  the  Messiah  would  be  a  profound  teacher  and  supporter  of 
the  laws  and  institutions  given  by  Moses ;  giving  light  on  religious 
subjects  as  a  prophet  of  God  full  of  divine  inspirations,  and 
standing  at  the  head  of  the  Scribes  and  Pharisees :  but  they  did 
not  believe  that  he  would  be  God  in  our  nature,  nor  that  he 
would  come  to  suffer,  bleed  and  die,  and  procure  redemption  by 
his  own  blood  for  sinners.  For  they  were  ignorant  of  the  extent 
and  spirituality  and  penalty  of  the  moral  law;  they  had  no 
thought  that  sin  was  such  a  great  evil  as  to  require  a  sacrifice, 
other  than  the  legal  sacrifices  of  the  temple,  to  make  an  atone- 
ment for  it :  hence,  in  contemplating  the  character  and  work  of 
the  promised  Messiah,  they  saw  it  in  every  other  light  than  the 
true  one — that  of  a  sufferer  for  the  sins  of  others,  that  "of  the 
Lamb  which  should  take  away  the  sin  of  the  world."  Now,  how 
remote  from  the  truth  were  all  those  ideas !  How  exceedingly 
gross  were  those  errors  prevalent  among  the  Jews !  What  obsta- 
cles did  they  throw  in  the  way  of  the  Lord !  And  obstacles,  which 
the  ministry  of  John  the  Baptist  was  designed  to  operate  against, 
and  to  diminish ! 

Again :  The  Jews,  with  a  view  to  carry  out  their  wrong  notions 
of  the  Messiah,  and  the  high  state  of  religious  feeling  and  splen- 
dor in  their  temple  worship,  which  he  should  be  instrumental  in 
establishing,  (for  every  thought  of  the  Messiah's  reign  stood  asso- 
ciated with  the  reigns  of  David  and  Solomon,)  found  it  necessary 
to  make  him  a  temporal  j^rince,  distinguished  by  every  religious 
and  political  virtue,  and  able  not  only  to  repel  the  heathen  pow- 
ers that  sought  to  oppress  and  persecute  them,  but  to  conquer 
them,  and  make  them  to  add  to  the  magnificence  of  his  throne 
and  the  glory  of  the  Jewish  Zion !  Here,  then,  we  discover  pre- 
vailing errors  to  be  corrected,  and  to  administer  some  correction 


Lbct.  XX.]  Baptism — Johnh  Ministry  Preparatory,  378 

of  it,  was  the  design  of  the  extraordinary  mission  and  ministry  of 
John  the  Baptist.     Again :  , 

3.  The  .tabernacle  and  temple  worship  having  been  prescribed 
by  Jehovah  himself,  who  enacted  the  ceremonial  law,  and  gave 
the  patterns  by  Moses  and  David,  the  Jews  not  only  considered 
it  their  duty  to  observe  this  worship,  but  felt  the  strongest  attach- 
ment to  it  at  the  time  of  Christ's  appearance  in  this  world.  They 
believed  that  the  Mosaic  law  would  never  be  repealed,  and  that 
the  Messiah  would  build  up  and  glorify  their  divine  and  peculiar 
institutions,  instead  of  setting  them  aside  or  superseding  them. 
But  the  Saviour  would  and  must,  when  he  came,  remove  the 
shadows  of  himself  The  perpetuity  of  the  Jewish  worship  and 
Mosaic  observances  was  altogether  inconsistent  with  what  the 
Messiah  in  person  should  do  in  redemption,  and  with  what  he 
should  introduce  and  establish  in  the  Church.  Here,  then,  was  to 
be  a  great  change,  for  which  the  Jews  were  unprepared ;  and  to 
prepare  them  gradually  for  it,  John  was  sent  to  preach  and  to  bap- 
tize with  water.     Lastly : 

4.  Another  covenant,  with  other  sacraments,  was  to  be  made, 
after  the  Saviour  came.  The  Sinaitic  covenant  must  give  place  to 
a  second  and  a  better,  a  covenant  subservient  to  the  Abrahamic 
covenant,  and  operating  to  fulfil  its  great  promises.  Hence  salva- 
tion in  the  name  of  Christ  must  be  extended  to  all  nations,  and 
the  middle  wall  of  partition  between  Jews  and  Gentiles  must  be 
broken  down.  Now,  to  prepare  for  this  great  change,  so  contrary 
to  every  expectation  and  doctrine  of  the  Scribes  and  Pharisees, 
John  was  sent  to  preach  and  to  baptize. 

We  now  perceive  what  obstacles,  and  rough  places,  and  moun- 
tain.s,  lay  "  in  the  way  of  the  Lord ;"  and  that  in  the  view  of  these, 
and  their  subsequent  removal,  John's  ministry  was  preparative, 
and  nothing  more. 

Let  us  now  examine  into  the  ministry  of  the  Baptist, 

(1.)  If  John's  ministry  were  merely  preparative  of  Christ's  com- 
ing into  the  world  and  manifestation  to  Israel,  then  the  time  of 
that  ministry  must  be  towards  the  end  of  the  ancient  dispensation 
or  first  covenant,  and  the  beginning  of  the  new  covenant  or  dis- 
])ensation.  Now,  every  one  who  reads  the  Gospels,  as  they  are 
called,  knows  that  such  was  the  fact.    John  did  come  and  minister 


374  Pastoral  Duties.  [Lect.  XX. 

at  the  end  of  the  old  dispensation,  to  which  he  properly  belonged 
and  before  the  commencement  of  the  new  covenant.     But  say,  as 
several  Baptist  writers  would  insinuate,  by  the  use  which  they 
make  of  John's  baptism,  that  he  did  not — say  that  he  belonged  to 
the  new  dispensation,  and  what  will  follow  ?     It  will  follow, 

i.  That  as  John  baptized  immense  multitudes  of  people,  the 
New  Testament  Church  was  not  only  in  existence,  but  in  the  most 
flourishing  condition:  "all  went  to  his  baptism;"  the  Jews  made 
no  opposition.  But  what  became  of  this  New  Testament  Church 
when  Christ  began  to  preach — when  he  actually  showed  himself— 
when  he  was  arraigned  and  crucified  ?  Where  were  the  thousands 
who  had  received  baptism  ?  They  seem  to  have  vanished,  and  the 
new  dispensation  seems  to  have  suddenly  expired  with  them. 

But  place  John  under  the  old  dispensation  still,  and  make  his 
ministry  and  baptism,  as  the  Scriptures  do,  merely  preparative  of 
a  new  dispensation,  and  every  event  on  record  is  easily  accounted 
for.  John  baptized  those  who  professed  that  they  needed  a 
Saviour;  he  told  them  that  the  Saviour,  the  promised  Messiah, 
was  ready  to  appear,  and  that  they  should  receive  him.  But  when 
Jesus  came,  they  received  him  not ;  he  was  too  poor  in  appear- 
ance, too  unostentatious,  and  too  remote  in  his  habits  and  doc- 
trines from  the  Pharisees  and  rulers  of  their  nation ;  they  there- 
fore, though  baptized  with  John's  baptism,  rejected  Christ,  and  in 
rejecting  him  they  were  not  excommunicated  from  the  Christian 
Church,  for  no  such  Church  existed  then. 

ii.  Again,  it  will  follow,  that  if  John's  ministry  was  coevel  with 
the  new  covenant,  that  covenant,  which  is  the  "last  testament" 
of  our  Lord  and  Saviour,  was  in  force  before  the  death  of  the  Tes- 
tator. This  is  sufficiently  absurd,  especially  as  the  Eedeemer,  when 
he  was  about  to  die,  said,  in  the  institution  of  the  Supper,  This 
cup  is  the  New  Testament  in  my  blood,  shed  for  you  and  for  many 
for  the  remission  of  sins.  Much  confusion  in  all  our  ideas  must 
result  from  connecting  John  the  Baptist,  and  his  ministry  and 
baptism,  with  the  new  dispensation.  We  should  have  a  great 
change  introduced  in  the  divine  dispensation,  without  a  word  an- 
nouncing it — without  a  single  miracle  to  show  that  it  was  the  will 
of  God.  This  is  not  analogous  to  God's  past  dealings.  John  came 
proclaiming  "that  the  kingdom  of  heaven  was  at  hand."    If  he 


Lect.  XX.]        Baptism — John's  Ministry  Preparatory.  375 

had  been  sent  to  introduce  that  kingdom,  he  would  have  wrought 
miracles  like  our  Saviour  and  his  apostles  did,  in  attestation  of 
that  important  fact.     But  he  wrought  no  miracle ! 

But  John  came  before  the  opening  of  the  new  dispensation. 
His  ministry  was  a  peculiar  one ;  it  was  merely  preparative.  In 
the  next  lecture,  I  shall  pursue  this  subject,  and  offer  other  evi- 
dences to  prove  that  John's  mission  and  ministry  were  merely 
preparative,  and  then  give  a  series  of  arguments  to  establish  the 
fact,  that  John's  baptism  was  not  Christian  baptism. 


LECTUKE    XXI. 


HOLY  BAPTISM,   CONTINUED. 

JOHN'S  MINISTRY  AND  BAPTISM  PREPARATIVE — JOHN'S  BAPTISM  NOT  A  SACRA- 
MENT— NOT  CHRISTIAN  BAPTISM. 

In  the  preceding  lecture,  we  concluded  with  stating  that  John's 
ministry  was  fixed  in  time  before  the  commencement  of  the  New 
Testament  dispensation,  as  a  ministry  merely  preparative  of  that 
dispensation  would  be.     We  now  proceed  to  observe  further, 

I.  That  if  John's  ministry  and  baptism  belonged  to  the  new 
dispensation,  then  John's  baptism  would  be  a  sacrament  to  be  per- 
petuated in  the  Church,  and  consequently  it  would  hold  in  the 
sacred  history  of  that  Church  a  place  corresponding  with  the  na- 
ture and  the  importance  of  such  an  institute.  But  such  a  place  it 
does  not  hold,  for  it  was  no  sacrament  of  the  covenant.  Let 
us  see. 

1.  No  provision  was  made  for  the  perpetual  observance  in  the 
Church,  of  John's  baptism  as  a  standing  sacrament. 

(1.)  We  read  that  John,  with  the  aid  of  his  disciples,  baptized  a 
vast  number  of  people  among  the  Jews  who  flocked  to  his  bap- 
tism ;  but  if  his  baptism  was  a  sacrament  of  the  New  Covenant,  it 
must  be  perpetuated  in  the  Church,  and  means  must  be  provided 
for  its  perpetual  observance.  But  where  is  there  a  hint  given,  that 
suitable  means  to  that  end  were  provided?  Where  were  the 
officers  to  take  this  business  in  charge  ?  What  charge  did  John 
give  to  any  in  relation  to  this  institute?  None  at  all.  John 
baptized  for  a  few  years,  and  when  he  was  removed  by  death,  the 
observance  of  his  baptism  expired  with  him.  The  apostles  did 
not  meet  with  any  baptizing,  as  a  duty  imposed  by  John ;  nor  do 


Lkct.  XXI.]        Baptism — Johnh  Ministry  Preparatory.  377 

they  seem  to  have  considered  the  many  whom  he  had  baptized 
(some  of  whom  no  doubt  afterwards  embraced  the  Christian  faith) 
as  those  who  had  received  Christian  baptism. 

(2.)  It  will  not  do  to  say  that  John's  baptism  as  a  sacrament 
was  perpetuated  through  the  command  of  the  Saviour ;  for  it  is 
obvious  that  our  Lord  in  this  matter  acted  wholly  independent 
and  irrespective  of  John  and  his  baptism.  The  Saviour  had  no 
intercourse  with  John  while  he  lived;  their  family  of  disciples 
acted  apart.  No  regulation  was  made  for  carrying  forward  between 
them  Johi's  baptism;  and  our  Lord,  who  spoke  of  John  as  a 
prophet,  never  referred  to  his  baptism  as  an  institute  to  be  main- 
tained: but  when  the  proper  time  came,  after  his  resurrection,  he 
instituted  the  sacrament  of  Holy  Baptism. 

2.  Still  further  to  show  that  John's  whole  ministry  was  merely 
preparative^  let  us  consider  it  in  its  principal  parts. 

(L)  As  the  prophet  had  foretold,  he  was  a  voice  crying  in  the 
wilderness  of  Judea,  that  is  to  say,  in  the  rough  and  rocky  parts 
of  the  hill-country,  not  remote  from  Jordan,  (where  however  there 
were  towns  and  their  inhabitants,)  to  whom  he  cried  or  preached, 
saying,  "Prepare  ye  the  way  of  the  Lord;  make  straight  in  the 
desert  a  highway  for  our  Cod."  Allusion  is  here  evidently  had, 
either, 

i.  To  the  custom  of  the  Jews  in  preparing  great  roads  from 
every  part  of  their  land  leading  to  the  sanctuary  of  God,  for  easy 
and  expeditious  travelling.  This  they  did  with  much  care,  when 
the  times  of  their  great  festivals  drew  nigh.  Out  of  these  roads 
they  removed  obstructions,  they  filled  up  holes  in  them,  and  oth- 
erwise improved  them.  Maimonides  tells  us,  that  annually,  upon 
the  fifteenth  day  of  the  month  Adar,  certain  persons  were  sent 
out  to  prepare  the  ways.  To  this,  allusion  is  made  in  many  pas- 
sages of  Scripture,     Or, 

ii.  The  phraseology  in  relation  to  John  the  Baptist  may  be 
borrowed  from  the  ancient  custom  of  preparing  the  ways  or  roads 
along  which  a  king  should  advance  in  state,  or  with  his  army. 
Xeuophon,  I  think,  calls  those  who  were  thus  employed  in  clear- 
ing the  way  ddonoioi.  And  Josephus  is  particular  in  his  account 
of  the  manner  in  which  the  way  was  prepared  for  Titus,  on  his 
advance  towards  Jerusalem.  Such  a  way-preparer  for  the  Ee- 
deemer  was  John  the  Baptist;  and  it  is  most  remote  from  his 


378  Pastoral  Duties.  [Lect.  XXL 

office  and  conduct  to  convert  him  into  an  enactor  of  laws — an 
institutor,  like  Moses,  of  any  permanent  and  most  important  or- 
dinance in  tlie  Churcli. 

(2.)  But  we  must  come  nearer  to  facts  in  tlie  ministry  of  John. 

In  a  former  lecture  we  said,  that  in  "preparing  the  way  of  such 
a  Saviour  as  the  Lord  Jesus  Christ  is,  and  removing  existing  ob- 
structions in  that  way,  John  the  Baptist  must  have  proclaimed 
that  all  men  were  lost  and  undone  sinners  in  themselves ;  sinners 
who  were  exposed  to  the  wrath  to  come,  whose  civil  and  religious 
privileges  and  whose  good  works  could  not  save  them,  and  who 
all  needed  a  spiritual  Saviour,  who  by  his  sufferings  and  death 
should  make  atonement  for  sin  and  redeem  the  guilty  by  his  own 
blood.  For  what  did  the  Jews,  who  were  unprepared  for  the 
Lord,  think  and  believe  ? 

i.  They  believed  that  they  were  sinners,  to  be  sure,  but  not  lost 
and  undone  in  themselves ;  not  exposed  to  the  damnation  of  hell, 
but  in  special  favor  with  God,  as  the  natural  descendants  of  Abra- 
ham, and  on  the  way  to  heaven. 

ii.  They  believed  that  they  could  save  themselves  by  offering 
sacrifices,  attending  to  ritual  and  traditional  laws,  observing  the 
solemn  feasts,  and  performing  good  works.  Hence  salvation  was 
in  their  own  hands :  they  could  obtain  it  by  their  own  righteous- 
ness. Accordingly,  they  did  not  believe  that  they  needed  a  spir- 
itual Saviour,  who  should  be  set  forth  a  propitiatory  sacrifice  for 
sin ;  and  of  course, 

iii.  They  looked  to  find  in  the  Messiah,  when  he  came,  a  kind 
of  mixed  high  priest  of  the  temple,  of  an  elevated  religious  char- 
acter, with  a  civil  prince  of  great  wisdom,  ardent  in  the  work  of 
promoting  their  religious  institutions,  active  and  victorious  over 
the  surrounding  heathen  nations. 

Look  at  all  these  notions :  how  unprepared  did  they  render  the 
Jews  for  the  coming  of  our  Lord  to  magnify  the  moral  law,  and 
to  give  his  own  life  a  ransom  for  sinners ! 

3.  And  now,  look  at  the  preachings  of  John,  and  see  how  his 
doctrines  and  warnings  militated  against  those  notions. 

He  came  among  the  Jews  armed  with  the  terrors  of  the  Lord^ 
proclaiming  that  all  were  lost  and  wretched  sinners,  and  exposed 
to  "  the  wrath  of  God,  revealed  from  heaven  against  all  unright- 
eousness and  ungodliness  of  men." 


Lkct.  XXL]        Baptism — John's  Ministry  Preparatory.  379 

(1.)  His  call  was,  "Kepent  ye,  repent  ye."     (Matt.  iii.  3.) 

(2.)  He  said,  not  only  to  the  Sadducees,  but  also  to  tlie  Pharisees 
who  came  to  his  baptism,  "  0  generation  of  vipers !  who  hath 
warned  you  to  flee  from  the  wrath  to  come  ?"  From  this  repre- 
sentation of  the  exposure  of  the  Pharisees,  who  were  the  religious 
among  the  Jews,  "  to  the  wrath  to  come,"  we  may  easily  know 
what  he  must  have  said  to  others.  His  words  tell  them  that  their 
sacrifices,  altars,  gifts,  attention  to  rites  and  traditions,  and  other 
doings,  could  not  save  them.  In  evidence  of  their  insufficiency 
for  salvation,  John  himself  had  in  his  ministry  no  connection  with 
the  temple  service,  and  disregarded  all  traditionary  observances. 
He  described  the  best  among  them  as  lost,  required  them  to  aban- 
don their  self-righteous  notions,  and  told  them  that  they  had  not 
yet  brought  forth  "fruits  meet  for  repentance."  (Matt.  iii.  7,  8.) 
He  bade  them  look  to  the  promised  Messiah,  now  ready  to  appear, 
saying,  "  for  the  kingdom  is  at  hand," 

(3.)  He  broke  in  upon  their  foolish  conceit  that  they  were  the 
special  favorites  of  Heaven,  because  of  their  relation  to  Abraham. 
"And  think  not  to  say  within  yourselves.  We  have  Abraham  to 
our  father :  for  I  say  unto  you,  that  God  is  able  of  these  stones  to 
raise  up  children  unto  Abraham."     (Matt.  iii.  9.) 

(4.)  John  described  the  Messiah  just  about  to  show  himself 
in  his  gloriously  divine  character,  as  one  elevated  high  above  all 
the  princes  of  the  earth  and  exalted  in  majesty  and  greatness. 
Did  this  prophet  of  the  Lord  pay  any  court  to  Herod  ?  He  cared 
for  none  of  the  potentates  of  the  earth.  He  regarded  all  their 
transient  grandeur  and  power  with  contempt,  and  was  himself 
employed  in  a  nobler  service.  But  when  he  speaks  of  the  Saviour, 
mark  his  words :  "He  that  cometh  after  me  is  mightier  than  I," 
for  he  can  communicate  to  man  the  Holy  Spirit,  acting  with  an 
influence  like  fire,  "  His  shoes  I  am  not  worthy  to  bear."  I  am 
not  worthy  to  be  a  menial  servant  of  this  Saviour. 

Who  is  then  this  Saviour  to  come?  Not  a  temporal  prince, 
but  "the  Word  that  was  in  the  beginning  with  God  and  was 
God,"  and  "the  Lamb  of  God  which  taketh  away  the  sin  of  the 
world."  How  opposite  to  all  the  thoughts  and  sentiments  of  the 
Jews  were  the  preachings  of  John !  How  strange  must  his 
doctrines  have  been  to  the  ears  of  that  people ! 


080  Pastoral  Duties.  [Lkct.  xyt. 

But  further,  it  has  also  been  said,  that  the  attachment  of  the 
Jews  to  the  temple  worship  and  the  Mosaic  institutions  was  so 
strong,  when  the  Saviour  was  about  to  appear  and  change  that 
worship  and  those  institutions  into  that  which  was  better,  as  that 
it  formed  an  obstacle  "  in  the  way  of  the  Lord,"  and  that  with  a 
view  to  this  ohstacle^  John's  mission  and  ministry  was  wholly 
preparative  of  that  way.  And  do  not  recorded  facts  prove  this 
very  clearly?  Did  John,  who  was  of  the  priestly  order,  attach 
himself  to  the  temple  service?  Did  he  offer  sacrifices  in  the 
sacred  court,  and  employ  himself  in  the  ceremonies  of  the  law 
and  in  ritual  observances?  No;  though  under  the  Mosaic 
economy,  he  was  sent  to  prepare  the  Jews  for  the  removal  by 
the  coming  of  the  Messiah  of  the  temple  and  its  worship,  of  the 
ceremonial  law  and  all  its  typical  observances.  He  therefore  kept 
himself  entirely  abstracted  from  the  temple  and  its  courts;  he 
was  not  seen  there.  In  his  early  life  he  was  in  the  wilderness  ;  in 
his  ministry  he  remained  near  Jordan,  and  every  part  of  that  Hfe 
and  ministry  served  to  proclaim  aloud  to  the  Jews,  that  temple 
worship  and  ritual  observances  were  not  essential  to  salvation, 
and  that  the  Mosaic  institutions  must  be  removed  and  give  place 
to  him  who  should  offer  the  great  sacrifice  for  sin  and  fulfil  all 
the  types ;  to  him  who  should  introduce  a  new  and  better  cove- 
nant. You  perceive  then  how  John's  ministry  was  hereunto  pre- 
parative. 

Lastly :  We  have  said  that  the  Messiah  was  to  introduce 
another  dispensation  and  establish  a  better  covenant  than  the 
Sinaitic  covenant,  and  founded  upon  better  promises.  But  the 
Jews  were  set  upon  the  law  of  Moses;  they  believed  that  the  first 
or  Sinaitic  covenant  would  remain  in  force  for  ever,  and  its  obli- 
gations be  perpetual. 

(5.)  Now,  for  this  approaching  change,  John  was  sent  to  pre- 
pare the  way ;  and  in  this  very  wor\  he  did  faithfully  labor. 

i.  fle  proclaimed  that  another  dispensation,  called  emphatically 
"  the  kingdom  of  heaven,"  was  at  hand. 

ii.  He  employed  himself  in  preaching,  not  in  sacrificing,  etc. ; 
in  preparation  for  the  dispensation  of  the  gospel,  by  preaching. 

iii.  He  engaged  in  the  administration  of  no  Mosaic  ordinance; 
but  in  baptizing  with  water,  to  prepare  them  for  the  abrogation 


Leot.  XXI.]        JohvJs  Baptism  not  Christian  Baptism.  381 

of  circumcision,  and  the  disannulling  of  the  ceremonial  law,  and 
the  Divine  institution  of  the  sacrament  of  Holy  Baptism ;  of  which 
we  say,  that  his  baptism  at  Jordan  was  merely  preparative. 

Let  this  fact  in  relation  to  John's  baptism  be  carefully  noted. 
We  say,  that  John's  baptism  was  not  a  sacrament,  but  a  tempo- 
rary institution,  to  live  and  die  with  John,  and  designed  to  pre- 
pare for  the  introduction  of  the  second  covenant  and  its  initiating 
sacrament,  Holy  Christian  Baptism,  It  would  be  impossible  to 
administer  baptism  by  water  in  a  religious  manner  and  in  prepa- 
ration for  the  way  of  the  Lord  Messiah,  as  John  was  directed  to 
do,  without  comprehending  in  such  an  institution  several  points 
of  coincidence  with  the  Christian  institute.  But  though  simi- 
larities are  to  be  found  between  them,  yet  John's  baptism  was  not 
the  baptism  of  Christ,  nor  was  it  a  sacrament  of  the  covenant. 

II.  John's  baptism  not  Christian  baptism. 

■The  general  character  which  has  just  been  given  to  John's 
mission  and  ministry,  as  being  merely  preparative^  must  of  course 
belong  to  the  baptism  which  he  administered  at  Jordan  ;  and  if  so, 
this  fact  ought  to  be  a  conclusive  argument  to  prove  that  his 
baptism  was  an  institution  distinct  in  its  circumstances  and  in  its 
end,  from  the  baptism  instituted  by  our  Lord  Jesus  Christ. 

But  let  me  here  briefly  exhibit  the  various  arguments  which 
establish  our  doctrine.  Many  of  these  arguments  you  will  find 
clearly  stated  in  a  masterly  manner,  by  Eobert  Hall,  whose  piece 
you  will  read  at  your  leisure.  I  shall  therefore  just  detail  in  their 
order  the  propositions  which  contain  Hall's  arguments,  adding  my 
remarks  wherever  they  shall  be  required,  and  additional  argu- 
ments. 

1.  "  The  commission  to  baptize  all  nations,  originated  in  the 
express  command  of  our  Lor.d  Jesus  Christ;  but  John's  baptism, 
it  is  evident,  had  no  such  origin."  John  was  baptizing  "  before 
our  Saviour  assumed  the  prophetical  office  and  legislative  function ; 
hence  it  is  in  no  respect  entitled  to  be  considered  as  a  Christian 
institute." 

2.  It  is  acknowledged  that  our  baptism  is  a  sacrament  of  the 
New  Testament  dispensation  and  Church  :  but  John's  baptism  was 
administered,  as  we  have  shown,  before  the  new  dispensation 
opened.      He  preached  therefore  "that  the  kingdom  of  heaven 


.SS2  Pastoral  Duties.  [Lect.  yYT. 

was  at  hand,^^  not  that  it  was  already  come  witli  its  peculiar  laws 
and  institutions ;  that  the  Messiah  was  about  to  appear  openly, 
not  that  he  was  known  in  person  or  acting  in  his  great  oflScial 
capacity. 

8.  Christian  baptism,  it  is  acknowledged,  is  a  sacrament  of 
visible  initiation  into  the  Christian  Church,  as  distinguished  from 
the  ancient  Jewish  Church.  But  the  baptism  of  John  did  not  and 
could  not  initiate  into  any  visible  Church.  It  did  not  initiate  into 
the  Jewish  Church,  for  that  was  done  by  the  sacrament  of  circum- 
cision. John's  ministry  and  baptism  were  confined  to  the  Jews, 
and  they  had  all  been  circumcised. 

And,  John's  baptism  could  not  initiate  into  the  Christian  Church, 
for  that  Church  was  not  gathered  until  after  John's  death  and  our 
Lord's  crucifixion  and  resurrection. 

(1.)  If  John's  baptism  was  initiatory  into  the  Christian  Church, 
then  that  Church  must  have  comprehended  thousands  and  tens  of 
thousands  as  its  members,  before  our  Lord  himself  began  to 
preach.     For  all  went  to  John's  baptism,  etc. 

(2.)  If  John's  baptism  was  initiatory  into  the  Christian  Church, 
then  Peter  could  not  have  said  to  the  Jews  at  Jerusalem,  "  Repent, 
be  converted,  every  one  of  you,  and  submit  to  baptism."  Then 
Paul  would  not  have  re-baptized  (which  he  actually  did)  John's 
disciples.     But  more  of  this  anon. 

4.  Another  argument  of  Hall,  whom  see:  "The  baptism  of 
John  was  a  baptism  of  repentance  and  reformation,  as  a  prepara- 
tion for  the  approaching  kingdom  of  God ;  but  the  institution  of 
Christ  included  an  explicit  profession  of  faith  in  a  particular  per- 
son as  the  Lord  of  that  kingdom." 

To  make  this  argument  of  Hall  more  forcible,  we  must  here 
observe, 

(1.)  That  John  found  the  Jews  expecting  a  Messiah,  not  suited 
to  the  wants  of  sinners  as  condemned,  lost,  and  helpless.  In  order 
therefore  to  prepare  the  way  of  the  Lord,  he  came  preaching  that 
all  men  were  undone  in  themselves  and  needed  a  Saviour  to  atone 
for  their  sins — "  a  Lamb  of  God  to  take  away  their  sins  by  ofiering 
himself  up  a  sacrifice  unto  God  ;"  he  exhibited  the  requirements 
of  the  law  and  the  terrors  of  the  Lord,  and  sought  thereby  to 
alarm  the  consciences  of  his  hearers,  to  drive  them  out  of  their 
false  refuges,  to  humble  them  under  a  sense  of  their  great  sinful- 


Lect.  XXI.]        JdhrHs  Baptism  not  Christian  Baptism.  883 

ness,  and  to  convince  them  that  they  needed  a  "Saviour  other  than 
a  temporal  prince — a  Saviour  from  sin. 

(2.)  Now,  what  John's  preaching  aimed  at  was  secured.  Thou- 
sands heard  him — were  awakened,  humbled,  and  brought  to 
confess  that  they  required  a.  spiritual  Saviour ;  and  these  feelings 
and  convictions  which  were  avowed  (and  this  avowal  is  expressed 
in  Scripture,  by  "the  people's  confessing  their  sins,")  were  the 
qualifications  for  John's  baptism,  which,  as  it  signified  that  they 
were  humbled,  and  anxious  to  obtain  forgiveness  through  a  spirit- 
ual Saviour,  is  called  the  "  baptism  of  repentance  for  the  remission 
of  sins." 

(3.)  John  baptized  every  one  who  confessed  that  he  was  such  a 
sinner,  and  so  unable  to  save  himself  by  any  thing  that  he  could  do, 
as  to  need  a  Saviour  to  atone  for  him.  This  confession,  indicating 
a  change  in  sentiment  in  relation  to  the  condition  of  the  sinner, 
and  the  character  and  office  of  the  Saviour  to  come,  was  all  that 
John's  baptisn^  required,  and  all  that  it  signified  in  respect  of  the 
persons  baptized.  We  therefore  perceive  its  design  and  end, 
which  was  to  prepare  the  minds  of  men  to  beheve  in  the  Saviour, 
whenever  he  should  come.  It  had  a  very  limited  sphere,  and 
could  continue  but  a  little  while ;  for  it  was  not  a  sacrament,  and 
it  did  not  signify  and  seal  any  covenant  relations  and  blessings. 
Now  look  at  the  baptism  of  Christ. 

i.  Christian  baptism  stands  connected  with  the  very  form  of  the 
Christian  Church,  and  recognizes  all  those  grand  truths  developed 
by  the  life,  preaching,  death,  burial  and  resurrection  of  Christ. 
Hence  it  is  called  "a  baptism  into  Christ,"  and  not  merely  "a 
baptism  unto  repentance.' 

ii.  When  adults  are  qualified  for  Christian  baptism,  it  is  neces- 
sary that  they  have  higher  qualifications  than  the  multitudes  who 
went  to  John's  baptism.  It  is  not  sufficient  that  they  so  confess 
their  sins  as  to  avow  their  need  of  a  Saviour,  without  knowing 
who  that  Saviour  is.  No :  they  must  have  sorrow  of  heart,  believe 
in  Christ  as  their  Saviour,  and  engage  to  follow  him  as  such,  "  who 
was  delivered  up  for  our  offenses,  and  raised  again  for  our  justifi- 
cation." 

"  The  spiritual  import,"  says  Hall,  "  of  Christian  baptism,  as 
asserted  by  Paul,  transcends  incomparably  the  measure  of  religious 
knowledge  possessed  during  the  ministry  of  John.  (See  Rom.  vi. 
3.4.) 


38-1  Pastoral  Duties.  [Leot.  XXI. 

"  Of  tlie  sublime  mysteries  of  the  Christiaa  sacraments,  con- 
nected as  they  were  with  events  that  followed  John's  death,  his 
disciples  were  ignorant;  truths  were  veiled  from  their  eyes,  so 
that  they  could  not  be  baptized  into  Christ's  death." 

"  The  disciples  of  John  did  not  know  more  than  their  master 
yet  we  are  told  that  the  least  in  the  kingdom  is  greater  than  he 
Greater  in  what?  not  in  piety,  zeal,  and  labor;  but  in  a  knoW' 
ledge  of  the  fects  attested  after  the  day  of  Pentecost,  and  a  know 
ledge  of  the  mysteries  with  which  they  are  allied  inseparably, 
These,  however,  form  the  very  core  and  substance  of  the  apostolic 
testimony,  the  unshaken  profession  of  which  was  the  indispensable 
condition  of  baptism," 

5.  Another  argument  which  Hall  offers  is  this:  "'  Christian 
baptism  was  invariably  administered  in  the  name  of  Jesus ;  while 
there  is  sufficient  evidence  that  John's  was  not  performed  in  that 
name. 

"  To  '  baptize  in  the  name  of  Jesus,  expresses  that  the  subjects 
of  baptism  do  publicly  confess  that  Jesus  of  Nazareth  is  the  Mes- 
siah. This,  at  John's  baptism,  was  not  and  could  not  be  done.  In- 
deed, afterwards,  thousands  of  those  who  had  acknowledged  that 
they  needed  a  Saviour  actually  rejected  the  claims  of  Jesus  of 
Nazareth  to  the  Messiahship. 

"If  we  examine  the  matter  more  closely,  we  shall  perceive  that 
that  ceremony  imports  much  more ;  that  it  includes  an  act  of  wor- 
ship and  avowal  of  subjection  and  obedience  to  him  in  whose  name 
we  are  baptized.  Therefore,  to  baptize  in  the  name  of  Jesus, 
which  John  did  not,  (much  less  in  the  name  of  the  Trinity,)  is  that 
which  is  essential  to  the  validity  of  Christian  baptism:" 

6.  Mr.  Hall  argues  further  not  only  that  John  distinguished  his 
baptism  from  that  of  the  Saviour  which  was  to  follow  his,  but 
that .  the  baptism  of  Christ  is  actually  distinguished  in  Scripture 
from  John's  baptism  by  its  more  important  character  and  superior 
effects.  The  words  of  John  to  this  effect  are  plain.  He  attaches 
an  inferiority  to  his  baptism,  a  great  efficacy  to  the  otlier  baptism, 
and  shows  that  his  did  not,  but  that  Christ's  baptisna  properly  be- 
longed to,  "  the  dispensation  of  the  Spirit." 

And  the  recorded  facts  in  relation  to  the  two  institutions  prove 
it.  What  became,  as  the  Saviour  more  and  more  clearly  exhib- 
ited himself  by  his  words  and  deeds,  of  the  multitudes  baptized 


Lkct.  XXI.]      John's  Baptism  not  Christian  Baptism.  385 

by  John  ?  They  are  unseen — ^unknown — ^lost  among  the  enemies 
of  the  incarnate  Son  of  God ! 

But  not  so  those  whom  the  apostles  baptized.  They  were 
brought  into  an  intimate  relation  to  the  Saviour;  were  of  one 
accord,  animated  by  faith  and  love,  and  prepared  to  meet  trials. 

"There  was  no  collation  of  extraordinary  gifts  of  the  Spirit 
attending  the  baptism  of  John.  But  in  the  primitive  Church 
Christian  baptism  was  usually  honored  by  such  communications 
of  the  Holy  Ghost.  Hence  John  himself  drew  this  line  of  marked 
distinction :  '  I  indeed  baptize  with  water,  but  he  shall  baptize  you 
with  the  Holy  Ghost,  and  with  fire.'  Hence  the  rite  introduced  by 
John  has,  for  distinction's  sake,  some  explanatory  phrase  or  epi- 
thet added  to  it  in  the  New  Testament." 

7.  Among  these  arguments  let  those  which  we  have  before 
introduced  be  placed,  that  no  provision  was  made  for  perpetuating 
the  baptism  of  John ;  which  would  have  been  done,  surely,  had  it 
been  a  standing  ordinance  or  sacrament  of  the  New  Covenant. 
John's  baptism  ceased  with  his  death,  though  his  doctrine  did  not. 
Who  baptized  after  John  was  beheaded  ?  No  one.  Of  the  tem- 
porary baptizing  of  our  Lord's  disciples,  I  shall  speak  hereafter. 
Again : 

8.  The  apostles  rebaptized  at  Jerusalem  and  in  Judea,  those 
who  had  been  baptized  by  John,  when,  after  and  on  the  day  of 
Pentecost,  any  of  them  embraced  by  faith  Christ  crucified  as  their 
Saviour. 

How  many  had  John  baptized  ?  An  innumerable  multitude  of 
the  Jews.  Mark  the  words :  "  Then  went  out  to  him,  Jerusalem," 
that  is,  the  greater  number  of  the  inhabitants  of  that  city,  "and  all 
Judea,  and  all  the  coast  round  about  Jordan,  and  were  baptized  in 
Jordan,  confessing  their  sins."  It  was  quite  fashionable  to  receive 
John's  baptism.  Every  body  was  delighted  to  hear  that  the  Mes- 
siah was  to  appear ;  all  were  ready  to  profess  that  they  had  need 
of  him,  and  accordingly  offered  themselves  for  this  baptism,  with- 
out knowing  the  particular  character  and  circumstances  under 
which  that  Messiah  should  appear,  and  not  expecting  to  find  him 
in  the  humble  form  of  a  servant,  prepared  to  die  on  the  cross. 
For,  "  when  he  came  to  his  own,"  (and  among  the  Jews  the  bap- 
tized by  John  might,  as  a  people  prepared  for  the  Lord,  be  em- 
phatically called  his  own,)  "  his  own  received  him  not," 
25 


386  Pastoral  Duties.  [Leci.  XXL 

Admitting  now  that  vast  multitudes  of  tlie  Jews  were  baptized 
by  John,  when  the  Spirit  under  the  ministry  of  the  apostles 
was  poured  out  and  thousands  were  converted,  did  these  thousands 
comprehend  none  of  the  former  ?  This  will  not  be  believed : 
many  whom  John  baptized  were  now  converted,  yet  not  one  of 
them  was  excluded  from  Christian  baptism  by  the  consideration 
that  they  had  already  been  baptized.  They  were  all  baptized:  if 
they  were  not,  exceptions  would  have  been  recorded  in  favor  of 
John's  baptism,  but  that  baptism  is  not  once  mentioned. 

But  we  have  proof  of  the  re-hapiism  of  those  who  had  been 
baptized  by  John,  and  this  proof  is  decisive.  It  is  recorded  in 
Acts  xix.,  in  these  words:  "And  it  came  to  pass  that  while 
Apollos  was  at  Corinth,  Paul  having  passed  through  the  upper 
coasts,  came  to  Ephesus;  and  finding  certain  disciples,  he  said 
unto  them,  Have  ye  received  the  Holy  Ghost  since  ye  believed  ? 
And  they  said  unto  him.  We  have  not  so  much  as  heard  whether 
there  be  any  Holy  Ghost.  And  he  said  unto  them.  Unto  what 
then  were  ye  baptized?  And  they  said,  Unto  John's  baptism. 
Then  said  Paul,  John  verily  baptized  with  the  baptism  of  repent- 
ance, saying  unto  the  people,  that  they  should  beheve  on  him 
who  should  come  after  him,  that  is,  on  Christ  Jesus.  When  they 
heard  this,  they  were  baptized  in  the  name  of  the  Lord  Jesus : 
and  when  Paul  laid  his  hands  upon  them,  the  Holy  Ghost  came 
on  them ;  and  they  spake  with  tongues  and  prophesied.  And  all 
the  men  were  about  twelve." 

Our  argument  from  this  record  is  simply  this : 

(1.)  That  the  narrative  throughout  uses  the  words  "  baptism  and 
baptized"  in  one  sense,  to  signify  certain  rites  performed;  and 
that  to  understand  those  words  to  mean,  in  one  verse,  "actual 
immersion  into  water,"  or  the  actual  administration  of  the  sacra- 
ment of  baptism,  and  in  another,  to  signify,  not  actual  baptism, 
but  a  baptism  by  construction,  is  to  put  a  forced  and  unnatural  sense 
upon  the  words,  especially  when  the  numerous  arguments  which 
we  have  stated  clearly  show,  that  the  baptism  of  John  was  an 
institute  distinct  from  the  baptism  administered  by  the  apostles 
in  the  name  of  the  Lord  Jesus. 

(2.)  Again,  that  the  whole  narrative  shows,  that  Paul  considers 
John's  baptism  as  being  defective  under  the  gospel  dispensation, 
and  that  he  contrasts  it  with  another  baptism.     If  John's  baptism 


Lect.  XXL]        Baptism — John^s  Disciples  Re-baptized.  387 

was  the  same  as  Christian  baptism,  Paul  would  have  asked,  Have 
ye  been  baptized  ?  but,  he  knew  that  there  had  been  a  baptism 
administered  which  was  not  Christian  baptism,  and  not  accompanied 
with  the  same  effects. 

(3.)  Once  again:  The  narrative  says,  "When  they  heard  this." 
"What  did  they  hear  ?  That  John's  baptism  was  that  which  was 
merely  preparative,  and  not  attended  with  the  communications  of 
the  Holy  Spirit.  Then  they  were  "  baptized."  How  ?  If  not  with 
water  in  the  name  of  the  Lord  Jesus,  it  must  follow  of  course, 
that  they  still  received  no  other  water  baptism  than  John's  baptism. 
And  if  the  question  had  been  proposed  to  them  again,  "  Unto 
what  then  were  ye  .baptized  with  water?"  they  would  be  obliged 
to  answer  as  truth  required,  "Unto  John's  baptism;"  for  in  such 
case  they  never  had  received  any  other  water  baptism  than  John's. 
But  this  is  contradicted  by  the  whole  tenor  of  the  history. 

This  sense,  which  is  the  obvious  one  and  corresponding  with  all 
that  transpired  after  the  day  of  Pentecost,  certain  Baptist  writers 
violently  oppose.  To  exhibit  all  the  facts  in  this  controversy,  let 
us  read  deliberately  from  the  23d  verse  of  the  18th  chapter  of  Acts. 

Before  this  history  begins,  you  will  find  that  the  apostle  Paul 
had  performed  two  journeys  in  the  gospel  service,  wherein  he  had 
been  blessed  with  much  fruit  of  his  ministry. 

His  yirs^  journey,  undertaken  with  Barnabas,  (Acts  xiii,  14,)  was 
over  Seleucia  to  Cyprus,  in  Pamphilia,  in  Pisidia,  Iconia  to 
Lystra  and  Derbe,  whence  he  returned  through  Attalia  to  Antioch. 

His  second  journey,  accompanied  by  Silas,  was  through  Syria 
and  Cilicia,  (Acts  xv.,)  to  Derbe  and  Lystra,  into  Phrygia,  Galatia ; 
then  loosing  from  Troas,  (Acts  xvi.,)  he  travelled  into  Macedonia 
and  Greece,  to  Antioch  again. 

At  Antioch,  where  the  Christian  Church  was  large,  Paul  re- 
mained a  little  less  than  a  year.  He  then  leaves  this  city  and 
enters  upon  his 

Third  gospel  missionary  tour.  Of  this  journey,  the  account 
begins.  Acts  xviii.  23.  Paul  passed  through  Syria  and  Cilicia, 
Cappadocia,  Lycaonia,  to  Derbe  and  Lystra  in  Galatia,  and  thence 
into  Phrygia.  Wliile  the  apostle  was  thus  employed  in  parts 
of  Asia,  an  occurrence  took  place  at  Ephesus  and  Corinth,  which 
Luke  particularly  narrates : 

Acts  xviii.  24:  "And  a  certain  Jew  named  Apollos,  born  at 


388  Pastoral  Duties.  \Lsfrt.  XXI, 

Alexandria,  an  eloquent  man  and  mighty  in  the  Scriptures,  came 
to  Ephesus." 

The  name  of  this  Jew  was  "ApoUos."  Leusden  thinks  this 
name  is  of  Greek  origin,  and  signifies  a  destroyer.  It  is  more 
probably  of  Hebrew  derivation,  nSsx,  rendered  perhaps  by  Horace 
*'  apella,"  which  signifies  darkness,  adversity  or  sorrow.  He  was 
however  not  the  'ApoUos  "  spoken  of  in  Eom.  xvi.  10. 

This  ApoUos  was  born  at  Alexandria  in  Egypt,  a  city  built  by 
Alexander  the  Great,  and  to  the  site  of  which  he  is  said  to  have 
been  directed  by  a  dream ;  a  city  of  great  trade,  and  distinguished 
by  its  schools  and  by  the  institution  ailed  yiovaeiov^  Strabo,  1. 18. 
Strabo  also  testifies,  that  Eome  was  full  of  Alexandrians  and 
Tarsians,  who  were  teachers  and  promoted  learning. 

Alexandria  contained  a  great  number  of  Jews.  Philo  the  Jew 
was  an  Alexandrian.  And  in  consequence  of  the  great  multitude 
of  Jews  residing  in  that  emporium  of  Egypt,  we  cannot  be  sur- 
prised to  find  that  it  was  the  birthplace  of  ApoUos. 

This  man,  born  at  Alexandria,  was,  eloquent  in  speech,  "  avSpa 
Xoylov :"  not  merely  a  man  full  of  words  and  capable  of  arranging 
them  in  utterance,  but  one  well  instructed  and  who  could  speak 
well  on  various  subjects,  from  a  mind  well  stored  with  knowledge. 
The  Ethiopian  version  says,  "  a  wise  and  prudent  man."  Hesy- 
chius  says,  "Aoyi^-"  is  as  much  as  "6  tt]^  laropiag  efXTretpog  -ne 
-naidevnevog^''^  skilled  in  history,  learned.  The  Lexicon  of  Constan- 
tine  translates  the  word  by  "  eloquens,  prudens,  doctus,  verbosus.'' 
"  AojLog  "  is  also  used  by  the  Greeks  to  signify  a  "  prophet, "  an 
experienced  expounder  of  divine  oracles ;  in  which  sense  that 
word  might  here  be  understood,  for  it  is  added  that  ApoUos  was 
also  "  mighty  in  the  Scriptures.''''  The  Old  Testament  writings  are 
called,  the  Scriptures.  (2  Tim.  iii.  15 ;  Acts  xvii.  2, 11.)  ApoUos  had 
read  them  much ;  he  understood  them,  could  expound  them  well, 
and  instruct  others.  For  this  work,  ApoUos  was  qualified  by  his 
education,  reading,  and  the  instructions  given  to  his  sanctified 
mind  by  the  disciples  of  John. 

Now  this  pious  and  eloquent  man  "  came  to  Ephesus,"  at  the 
time  the  apostle  Paul  was  travelling  "  in  Galatia  and  Phrygia." 
He  came  to  Ephesus,  to  instruct  the  Jews  in  divine  things,  while 
perhaps  he  had  friends  there  whom  he  desired  to  visit,  or  some 
business  which  he  was  caUed  to  transact,  but  principally  to  teach 


Leot.  XXL]  Baptism — Apollos.  389 

correct  doctrine  respecting  the  coming  Messiah.  Certain  it  is, 
between  the  cities  of  Alexandria  and  Ephesus  there  was  much 
commerce  and  friendship.  Gordian  Imp.  has  inscribed  upon  a 
coin,  "E(^e<Tta>v  koX  AXe^avdpecjv  dfioyola,^^  the  concord  of  the  Ephe- 
siaus  and  Alexandrians ;  and  in  the  middle  of  it,  there  is  a  repre- 
sentation of  the  heads  of  Serapis  and  Diana  united.  Serapis,  or 
Osiris,  had  a  splendid  temple  at  Alexandria.  Diana  was  a  goddess 
of  Egyptian  origin,  (the  manj-breasted  Diana,)  and  the  protectress 
of  Ephesus. 

Acts  xviii.  25:  "  This  man  was  instructed  in  the  way  of  the 
Lord :  and  being  fervent  in  the  spirit,  he  spake  and  taught  dili- 
gently the  things  of  the  Lord,  knowing  only  the  baptism  of 
John." 

Apollos,  we  are  here  told,  "  was  instructed  in  the  way  of  the  Lord." 
"  The  way  of  the  Lord : "  in  some  MSS.  the  proper  sense  is  given, 
viz:  "the  way  of  Christ;"  in  others,  "the  word  of  the  Lord," 
that  is,  the  gospel  doctrine  which  teaches  the  way  of  salvation,  as 
Moses  and  the  prophets  had  revealed  it,  and  as  John  the  Baptist 
in  particular  had  more  clearly  taught  it.  (Ps.  xviii.  81 ;  Ixxxvi. 
11 ;  Isa.  xl.  3  ;  Mal.  ii.  8.) 

In  this  way  or  doctrine,  or  revelation  of  the  Saviour,  Apollos 
"was  well  instructed"  by  the  disciples  of  John,  who  were  nu- 
merous, (Mark  i.  4,  5 ;)  and  who,  moving  in  various  countries  in 
Judea,  Egypt,  etc.,  sought  to  instruct  others.  These  disciples  did 
not  know  Jesus  of  Nazareth  to  be  the  Christ ;  they  had  not  heard 
him  preach,  nor  seen  the  miracles  he  wrought ;  they  had  not  heard 
of  his  death,  resurrection  and  ascension,  nor  of  the  outpourings 
of  his  Spirit  on  the  day  of  Pentecost.  But  what  they  knew  of  a 
Saviour  at  hand,  and  one  who  should  redeem  sinners  hy  his  blood,  they 
taught  to  others;  so  that  by  their  means  "the  way  of  the  Lord" 
was  somewhat  prepared  among  distant  nations. 

It  was  probably  in  Egypt,  and  by  some  of  the  first  disciples  of 
John,  that  Apollos  was  instructed  in  the  "way  of  the  Lord,"  of 
which  he  became  a  preacher. 

Dorothous,  Bishop  of  Tyre,  errs,  who  counts  Apollos  one  of  the 
seventy  disciples ;  and  others,  equally  without  authority,  say  that 
he  was  a  disciple  of  the  evangelist  Mark.  In  trying  to  dissemi- 
nate that  portion  of  divine  truth  with  which  he  was  acquainted, 
Apollos  was  "fervent  in  spirit,"  zealous  and  laborious;   acting 


Pastoral  Duties.  [Lect.  XXI. 

under  the  impression  that  no  event  was  so  important  as  that  of 
the  coming  of  the  Saviour,  and  that  it  concerned  the  Jews  espe- 
cially to  lay  aside  their  wrong  notions  of  the  Messiah,  and  to  pre- 
pare as  lost  sinners,  to  receive  One  who  should  come  to  seek  and 
to  save  that  which  was  lost.  He  therefore  "spake  and  taught 
diligently  the  things  of  the  Lord."  The  fire  of  the  Holy  Spirit 
burned  in  his  soul ;  his  tongue  was  employed  on  no  common  sub- 
jects ;  for  he  taught  the  things  of  the  Lord :  truths  relating  to  the 
Saviour,  as  coming  and  about  to  appear;  his  exalted  office,  the 
end  of  his  coming  into  this  world,  and  the  spiritual  kingdom  that 
he  should  set  up.  On  these  subjects,  he  spoke  from  the  ancient 
prophecies  eloquently,  and  "taught,  a«;pi/3wf,"  diligently  and 
thoroughly,  (Matt.  xi.  3 ;  Luke  i.  3,)  so  that  he  entered  into  the 
marrow  of  his  subject,  and  communicated  instruction  with  ability. 
But  yet  he  knew  little  of  what  had  transpired  in  Judea  and  at 
Jerusalem  within  a  few  years  past,  and  of  the  accomplishment  of 
the  ancient  prophecies  in  the  life,  death,  resurrection  and  ascension 
of  Jesus  of  Nazareth :  for, 

Apollos  "  knew  only  the  baptism  of  John."  The  baptism  of 
John  is  here  put  for  that  doctrine  concerning  the  Saviour  which 
John  taught,  and  which  he  required  those  to  receive  whom  he 
baptized.  Now,  that  very  doctrine  shows  that  John's  ministry  and 
baptism  were  merely  preparative.  Apollos  knew  what  John  had 
testified  concerning  the  Saviour  about  to  manifest  himself.  But 
while  he  knew  that  John's  testimony  accorded  with  the  prophe- 
cies, and  taught  what  he  knew,  he  was  a  man  who  beheld  but  the 
first  dawn  of  the  morning ;  he  had  not  seen  the  sun  rising  above 
the  horizon,  for  "  he  knew  only  the  baptism  of  John." 

The  subject  will  be  pursued  in  the  next  succeeding  lecture. 


LECTURE    XXII. 


HOLY  BAPTISM — THE   SUBJECT  CONTINUED. 

JOHN'S  BAPTISM,  AND  THE  BAPTISM  ADMINISTERED  BY  CHRIST'S  DISCIPLES, 
TEMPORARY. 

We  have  said,  that  "  ApoUos  knew  only  the  baptism,  of  John;" 
and  we  are  expressly  told  by  the  sacred  historian,  that  this  bap- 
tism and  the  doctrine  connected  with  it,  left  this  man  and  his 
associate  disciples  ignorant  that  "Jesus  of  Nazareth  was  Christ," 
and  of  course  ignorant  that  the  Lord  Jesus  had  suffered,  died,  rose 
again  and  ascended  into  heaven,  and  sent  forth  his  apostles  to 
erect  among  the  nations  the  kingdom  of  his  grace. 

And  let  me  ask,  can  that  ordinance  be  the  baptism  of  Christ, 
which  leaves  the  baptized  entirely  ignorant  that  God  was  "  mani- 
fest in  the  flesh  "  in  the  person  of  Jesus,  the  son  of  Mary ;  entirely 
ignorant  of  what  he  did  to  procure  our  redemption,  and  of  the 
establishment  of  the  kingdom  of  heaven  in  this  world  ?  No ;  the 
baptism  of  John  may  be  the  institute  of  some  other  dispensation, 
but  it  cannot  be  a  sacrament  of  the  New  Covenant. 

While  in  this  state  of  ignorance  of  the  most  important  facts, 
Apollos  was  still  looking  for  "the  coming  of  the  Messiah:"  nor 
will  it  appear  strange  to  us,  that  he  was  thus  unacquainted  with 
events  calculated  to  awaken  the  deepest  interest  in  the  hearts  of 
all  who  waited  for  the  consolation  of  Israel,  when  we  reflect  that 
if  he  had  heard  John  himself,  and  received  his  baptism  at  Jordan 
he  must  have  removed  from  Judea  before  John  saw  Jesus  coming 
to  him,  as  we  read,  John  i.  29 ;  or  that  if  it  was  at  Alexandria  that 
Apollos  was  instructed  by  some  of  John's  disciples,  Avhich  is  more 
probable,  those  disciples  must  have  left  Judca  before  the  Lord 
Jesus  manifested  himself  openly  to  the  house  of  Israel. 


392  Pastoral  Duties.  [Lect.  XXIL 

There  were,  no  doubt,  already  at  Alexandria,  at  the  time  that 
the  apostle  Paul  was  preaching,  those  persons  who  knew  more 
than  the  baptism  of  John,  and  who  could  have  taught  the  way  of 
the  Lord  perfectly ;  and  it  is  also  true,  that  at  that  time  no  one  re- 
ligiously inquisitive  could  have  travelled  from  Alexandria  through 
the  Holy  Land  to  Asia  Minor,  without  hearing  some  important 
gospel  truths,  and  acquiring  more  knowledge  than  that  of  John's 
baptism.  But  we  do  not  know  that  Apollos  remained  at  Alexan- 
dria, or  that  he  came  by  land  to  Ephesus :  hence  he  did  not  hear 
those  additional  truths ;  and  there  were  others  in  a  similar  state 
of  ignorance,  as  appears  from  Acts  xix.,  who  had  not  been  fa- 
vored with  opportunities  of  hearing  the  gospel  fully.  Certain  it 
is,  Apollos  "knew  only  the  baptism  of  John,"  and  what  he  knew 
he  preached  to  the  Jews  at  Ephesus  in  the  synagogue,  with  zeal 
and  eloquence.  It  was  in  the  synagogue,  while  employed  in 
teaching  the  doctrine  of  John,  that  Apollos  was  heard  by  Aquila 
and  Priscilla. 

Acts  xviii.  26:  "And  he  began  to  speak  boldly  in  the  syna- 
gogue: whom,  when  Aquila  and  Priscilla  had  heard,  they  took 
him  unto  them,  and  expounded  unto  him  the  way  of  God  more 
perfectly." 

Hearing  Apollos  in  the  synagogue,  Aquila  and  Priscilla  soon 
ascertained,  that  though  acquainted  with  the  gospel  in  prophecy,  he 
was  ignorant  of  the  gospel  i7i  its  fulfilment.  But  they  did  not 
correct  his  mistakes  as  to  facts  openly  in'  the  synagogue.  They 
"took  him  unto  them,  and  expounded  unto  him  the  way  of  God," 
which  he  already  knew  in  part,  "more  perfectly:"  that  is  to  say, 
they  told  him  that  the  Saviour  had  come,  and  that  Jesus  of  Naza- 
reth, as  John  had  declared,  was  the  Christ ;  that  he  had  exhibited 
his  wisdom  in  teaching,  his  power  in  working  miracles ;  that  he 
had  suffered  and  died  according  to  the  Scriptures,  risen  again, 
ascended  into  heaven;  that  he  had  poured  out  his  Spirit,  com- 
manded his  gospel  to  be  preached  among  the  nations ;  that  he  had 
instituted  the  sacrament  of  baptism,  and  ordered  it  to  be  adminis- 
tered in  the  name  of  the  Father,  Son  and  Holy  Ghost ;  that  thou- 
sands (comprehending  many  of  the  disciples  of  John)  were  con- 
verted and  so  baptized  by  the  apostles. 

This  was  an  hour  rich  in  blessing  to  Apollos ;  a  meeting  most 
happy  to  his  soul  with  well-informed  Christians.     He  heard  their 


Lkot.  XXIL]  Baptism — Apolhs.  393 

discourse  with  delighted  attention,  learned  much  in  a  short  time, 
and  put  his  improvement  in  the  knowledge  of  the  mysteries  of 
the  glorious  gospel  now  unfolded,  to  immediate  public  use. 

We  are  not  told  that  Apollos  was  baptized,  or  that  he  preached 
at  Ephesus,  for  the  sacred  historian  studies  brevity.  Much  is  left 
to  be  inferred  from  what  the  apostles  did  at  Jerusalem,  from  that 
fervency  of  spirit  which  marked  the  character  of  this  eloquent 
man,  and  from  what  is  recorded  in  the  succeeding  chapter. 

We  know  that  Apollos  soon  set  out  with  Aquila  and  Priscilla 
for  Corinth,  to  strengthen  the  disciples  there,  as  Paul  was  now 
daily  expected  to  arrive  at  Ephesus.  Aquila  and  Priscilla  no 
doubt  told  him  with  what  success  Paul  had  preached  at  Corinth, 
told  him  that  he  might  be  more  useful  in  that  city  than  elsewhere, 
and  persuaded  him  to  go. 

27th  verse:  "And  when  he  was  disposed  to  pass  into  Achaia, 
(of  which  Corinth  was  the  chief  city,)  the  brethren  wrote,  (for  the 
primitive  churches  were  vigilant,  and  regulated  their  proceedings 
in  relation  to  foreigners,  in  the  absence  of  the  apostles,  by  written 
testimonials  or  certificates,)  exhorting  the  disciples  to  receive 
Apollos."  They  did  receive  him ;  for,  "  When  he  was  come,  he 
helped  them  much  who  had  believed  through  grace."  But  he  did 
more  than  instruct  and  animate  believers;  for,  (Acts  xviii.  28,) 
"He  mightily  convinced  the  Jews,  and  that  publicly,  (in  their 
synagogues,)  showing  by  the  Scriptures  that  Jesus  was  Christ." 
Apollos  at  Corinth  exerted  his  superior  talents  in  the  great  cause  in 
which  he  was  now  enlisted.  Wherever  an  ojDportunity  was  afforded, 
he  publicly  addressed  the  Jews,  calling  them  to  consider  the 
ancient  prophecies  concerning  the  Messiah,  and  to  behold  their 
accomplishment  in  Jesus  of  Nazareth.  Nor  were  his  labors  ex- 
pended in  vain,  for  "he  mightily  convinced  the  Jews,"  so  that  no 
doubt  was  left  upon  their  minds:  ^^ SiaKareXeyxeodai" — ^he  exhib- 
ited unanswerable  arguments ;  confuted  them  when  they  attempted 
j;o  reply,  such  was  their  conviction.  The  subject  was,  that  Jesus 
was  Christ;  Jesus,  who  was  crucified  at  Jerusalem,  and  preached 
by  his  apostles.  He  proved  that  this  Jesus  was  the  long-expected 
Messiah,  from  the  fulfilment  of  the  ancient  prophecies  in  the  time 
of  his  coming,  birth,  descent,  person,  life,  works,  sufferings  and 
glory. 

Many  were  convinced.     This  fact  we  learn  from  the  reproving 


394  Pastoral  Duties.  [Lect.  XXII. 

language  of  Paul :  for,  among  the  numerous  converts,  some  said, 
"I  am  of  Paul,"  others,  "I  am  of  ApoUos."  (1  Cor.  iii.  4^9.)  From 
Corinth  the  eloquent  Apollos  travelled  to  other  places.  (1  Cor. 
xvi.  12.)  From  Titus  iii.  13,  we  learn  that  he  went  to  Crete ; 
whence,  Jerome  thinks,  he  afterwards  returned  with  Titus  to  Co- 
rinth. But  one  writer  makes  him  the  bishop  of  Corinth,  and 
another  the  bishop  of  Csesarea — altogether  uncertain.  We  know 
that  he  was  an  eminent  man  and  faithful  minister  of  Christ: 
where  he  ended  his  days  we  know  not. 

Exposition  of  Acts,  Chapter  xix.  * 

We  now  open  the  nineteenth  chapter,  in  which  the  acts  of  the 
apostle  Paul  while  at'  Ephesus  are  recorded.  Yerse  1 :  "And  it 
came  to  pass,  that  while  Apollos  was  at  Corinth,  Paul,  having 
passed  through  the  upper  coasts,  came  to  Ephesus."  Paul  had  vis- 
ited and  strengthened  the  disciples  in  Galatia  and  Phrygia,  and  now 
passes  through  the  northern  or  upper  coasts,  ^^ra  avurefjiKa  i^eprj,^^ 
of  Asia  Minor  along  the  ^gean  sea,  as  Bithynia,  Mysia,  Phrygia, 
and  Lydia,  (see  1  Mace.  iii.  37  ;  vi.  1 ;  2  Mace.  i.  23-25,)  called  the 
upper  lands  and  provinces.  From  these  provinces,  Paul  "  came  to 
Ephesus,"  as  he  had  promised,  to  the  joy  of  the  brethren.  In  Eph- 
esus, he  determined  to  stay  a  longer  time  to  advance  the  cause  of 
gospel  truth,  by  preaching  to  the  Gentiles,  whom  he  had  not  yet 
addressed,  and  who  were  usually  in  great  numbers  congregated  at 
Ephesus^  a  commercial  and  literary  city,  from  every  part  of  the 
world. 

Now  at  Ephesus,  where  Christians  existed,  the  apostle  found 
"  certain  disciples."  They  were,  as  we  shall  presently  see,  by  the 
usual  profession  of  faith,  the  disciples  of  Christ,  but  disciples  in  a 
certain  degree.     This  Paul  ascertained,  as  we  shall  see  from 

Verse  2 :  "He  said  unto  them.  Have  ye  received  the  Holy 
Ghost  since  ye  believed?"  These  disciples  "believed:"  what  did 
they  believe  ?  We  answer,  the  word  of  the  Lord  communicated 
by  the  ancient  prophets,  and  the  testimony  of  John  the  Baptist.  All 
this  received  with  the  heart,  constituted  them  pardoned  sinners ; 
but  as  it  was  true  that  new  revelations  had  been  made  since  John 
preached,  revelations  of  vast  moment,  so  the  helief  of  these  important 
truths  was  required  to  an  admission  to  Christian  baptism. 


Lkct.  XXII.  ]  Baptism — Paul  at  Ephesus.  395 

What  doctrine  John  the  Baptist  taught,  how  much  his  disciples 
knew,  we  have  before  stated.  Now,  as  those  who  knew,  like  Apol- 
los,  John's  baptism,  these  twelve  disciples  were  known  to  the 
Christians  at  Ephesus,  who,  telling  the  apostle  Paul  that  thej  were 
in  a  state  to  hear  and  believe  the  gospel,  he  addressed  them  for  the 
purpose  of  leading  them  to  the  knowledge  of  the  "truth  as  it  is  in 
Jesus,''^  and  to  the  enjoyment  of  the  consolations  of  the  gospel  and 
of  the  extraordinary  gifts  of  the  Spirit.  He  therefore  asked 
them,  Have  ye  received  the  Holy  Ghost?  "And  they  said  unto 
him,  We  have  not  so  much  as  heard  whether  there  be  any  Holy 
Ghost."     These  words  require  some  explanation.     We  remark : 

The  Holy  Spirit  or  Holy  Ghost  is  the  third  Person  in  the  God- 
head. His  existence  and  operations  were  early  revealed.  The 
ancient  Scriptures  speak  much  of  the  Holy  Spirit.  The  ancient 
saints  sang  of  his  power  in  the  Church.  All  the  disciples  of  John 
knew  that  there  was  a  Holy  Ghost.  He  told  them  that  the  Messiah 
"  should  baptize  with  the  Holy  Ghost  and  with  fire." 

But  let  it  be  observed,  that  the  name  of  Holy  Ghost  is  in  many 
passages  used  for  his  operations  and  gifts,  both  ordinary  and  ex- 
traordinary. Thus,  John  vii.  39:  "The  Holy  Ghost  was  not  yet 
given."  Surely  the  Holy  Ghost  in  his  ordinary  operations  had 
long  been  given  to  all  the  renewed,  and  also  sometimes  in  his  ex- 
traordinary gifts  to  the  prophets  of  old,  to  Bezaleel  and  Aholiab,  etc. ; 
but  there  was  to  be  an  extraordinary  communication  of  the  Holy 
Ghost  after  Christ  rose  from  the  dead,  as  an  illustrious  evidence 
of  his  Messiahship,  and  extraordinary  gifts  were  to  be  imparted. 
Now  these  gifts  and  operations,  which  in  John  vii.  are  called  "the 
Holy  Ghost,"  were  not  yet  given,  "  because  that  Jesus  was  not 
yet  glorified." 

Now,  when  the  apostle  Paul  asked  those  disciples  of  John,  "Have 
ye  received  the  Holy  Ghost  since  ye  believed?"  and  they  replied, 
"  We  have  not  so  much  as  heard  whether  there  be  any  Holy 
Ghost,"  it  is  obvious  that  the  words  "  Holy  Ghost "  have  tlie  same 
meaning  as  in  John  vii. — referring,  not  to  the  person  of  the  Holy 
Spirit,  nor  to  his  ordinary  operations  in  grace  and  redemption,  but 
to  his  miraculous  gifts  and  extraordinary  operations.  The  sense 
of  Paul's  question  is,  "  Have  ye  received  the  Holy  Ghost  in  his 
extraordinary  communications  or  gifts,  since  ye  believed  ?"  For, 
it  is  well  known  that  such  communications  were  made  after  the 


396  Pastoral  Duties.  [Lect.  XXIL 

day  of  Pentecost,  and  usually  after  the  converts  liad  just  received 
Christian  baptism. 

The  answer  of  those  disciples  corresponded  with  the  sense  of  the 
question :  "  We  have  not  so  much  as  heard  whether  there  be  any 
extraordinary  and  miraculous  operations  of  the  Holy  Spirit,  or 
whether  the  Holy  Ghost  be  given  in  any  extraordinary  communi- 
cations." That  such  is  the  only  sense  which  the  words  in  their 
connection  admit  of,  is  evident,  first,  from  the  fact  that  these 
twelve  persons  were  regarded  as  pious,  by  the  brethren.  Second, 
from  the  fact  that  the  apostle  Paul  accounted  them  sincere  be- 
lievers so  far  as  they  had  heard  the  Word  of  God.  Had  the  apos- 
tle considered  them  to  be  impenitent,  unconverted  and  unbelieving 
sinners,  he  would  have  called  them  to  repentance  and  to  faith ;  he 
would  have  instructed  them  in  the  doctrine  of  the  Holy  Ghost  in 
his  ordinary  operations  to  produce  faith  and  repentance,  and  not 
have  spoken  to  them  of  John's  baptism.  Third,  from  the  fact  that 
when  they  heard  that  Jesus  was  the  Christ,  he  was  instantly  em- 
braced as  their  Saviour,  and  they  were  immediately  baptized  in  the 
name  of  the  Lord  Jesus. 

Understanding  then  that  these  disciples  had  been  baptized  be- 
fore, but  had  not  received  any  of  the  extraordinary  gifts  of  the 
Holy  Ghost,  the  apostle  asked, 

Verse  3 :  "And  he  said  unto  them.  Unto  what  then  were  ye 
baptized  ?"  Unto  what  profession  of  faith  then  were  ye  baptized  ? 
"  And  they  said.  Unto  John's  baptism."  This  answer  instantly 
explained  the  whole  matter ;  for  the  apostle  knew  that  no  extra- 
ordinary communications  of  the  Holy  Ghost  attended  John's  bap- 
tism, as  it  did  not  belong  to  the  new  dispensation.  The  narrative 
proceeds, 

Verse  4 :  "  Then  said  Paul,  John  verily  baptized  with  the  baptism 
of  repentance,  saying  unto  the  people,"  not  that  they  now  believed 
in  the  Lord  Jesus,  for  they  did  not  hnow  that  Jesus  was  the  Christ, 
and  therefore  could  not  he  baptized  in  the  name  of  the  Lord  Jesus  ;  but, 
"that  they  should  believe  in  him  who  should  come  after  him,  that 
is,"  says  Paul,  "  on  Christ  Jesus,"  who  did  come  after  him :  for 
John  himself  had  long  been  baptizing  before  he  himself  knew  that 
Jesus  was  the  Christ,  and  therefore  he  could  not  call  on  the  peo- 
ple whom  he  baptized,  "  to  believe  on  Christ  Jesus ;  "  and  many 
baptized  by  John  had  returned  home,  some  to  distant  countries. 


Lect.  XXII.]  Baptisms  at  Ephesus.  897 

and  were  not  presmt  at  Jordan,  when  John  by  special  revelation 
from  God  pointed  to  Jesus  and  said, "  Behold  the  Lamb  of  God  "  etc. ; 
and  consequently,  like  Apollos  and  these  twelve  disciples  at 
Ephesus,  they  did  not  know  that  Jesus  was  the  Christ,  and  could 
not  believe  on  Christ  Jesus,  any  more  than  the  heathen  can  who 
never  heard  of  his  name. 

But  now  through  the  preaching  of  Paul,  these  twelve  heard  that 
"  Christ  Jesus,"  that  crucified  one,  that  risen  one,  who  had  "fin- 
ished the  work  which  the  Father  had  given  him  to  do,  and  been 
received  up  into  glory,  until  the  times  of  the  restitution  of  all 
things,"  was  that  Saviour  who  came  after  John,  and  on  whom  John 
exhorted  them  to  believe. 

Verse  5 :  And  through  grace  given,  these  twelve  persons,  "  when 
they  heard  this  "  gospel  preached  by  Paul,  of  which  instructive 
preaching  but  a  little  is  here  recorded,  as  the  substance  might  be 
easily  gathered  from  the  context — I  say,  when  those  disciples 
heard  this,  "  they  were  baptized  in  the  name  of  the  Lord  Jesus." 

The  historian  does  not  say  that  these  persons  were  baptized  by 
Paul,  for  this  apostle  tells  us  that  he  seldom  administered  the 
ordinance  of  baptism.  But  whether  baptism  on  this  occasion  was 
administered  by  Paul,  or  b.y  some  of  his  fellow-laborers,  certain  it 
is,  those  twelve  disciples  who  had  been  baptized  by  John,  were 
now  baptized  with  water  in  the  name  of  the  Lord  Jesus.  Nor 
was  this  a  rebaptism^  for  the  ordinances  were  distinct:  though 
water  was  used,  yet  these  believers  were  now  for  the  first  time 
"  baptized  in  the  name  of  the  Lord  Jesus,"  and  united  to  the  visible 
Church  of  Christ. 

It  is  then  denied  that  these  persons  were,  at  the  time  Paul  con- 
ferred with  them,  baptized  at  all.  And  how  is  the  plain  historical 
fact  attempted  to  be  set  aside,  by  those  who  wish  to  make  out 
John's  baptism  to  be  the  same  with  the  New  Testament  baptism  ? 
In  this  strange  way  :  They  say  that  the  fifth  verse  does  not  belong 
to  the  history  of  the  twelve  disciples,  and  are  not  the  words  of 
Luke,  but  the  words  of  the  apostle  Paul,  and  designed  by  him  to 
describe  what  occurred  at  John's  baptism ;  and  therefore  to  be 
understood  as  if  it  were  said,  "John  said  unto  the  people,  that 
they  should  believe  in  him  who  should  come  after  him ;  that  is, 
on  Christ  Jesus  j"  and  when  they,  the  people  collected  at  Jordan 


398  Pastoral  Duties.  [Lect,  xxn. 

several  years  before,  heard  this  preaching  of  John,  they  the  people 
were  baptized  by  John  in  the  name  of  the  Lord  Jesus. 

Against  this  hard-sought  construction  many  arguments  may  be 
brought,  but  I  shall  content  myself  with  a  few ;  premising. 

First.  That  the  misinterpretation  originates  in  representing  the 
concluding  part  of  the  fourth  verse,  containing  these  words,  "  that  is, 
on  Christ  Jesus,"  to  be  the  language  of  John  the  Baptist ;  whereas 
they  are  evidently  the  words  of  the  apostle  Paul,  designating  who 
he  was  who  came  after  John,  namely,  Christ  Jesus;  for  John 
baptized  many  thousands,  before  he  knew,  as  we  have  before  ob- 
served, that  Jesus  was  (he  Christ :  hence  he  could  not  have  exhorted 
the  people  "  to  believe  on  Christ  Jesus ;"  and  hence  we  find  also 
that  Apollos  and  other  disciples  of  John  did  not  know  that  Jesus 
was  Christ.     But, 

Secondly.  That  exposition  rests  upon  two  false  facts : 

1.  That  John  said  unto  the  people  at  Jordan,  that  they  should 
believe  on  Christ  Jesus ;  which  he  did  not  and  could  not  do.  He 
said  no  more  on  this  point,  than  that  the  people  should  "believe 
on  him  who  should  come  after  him." 

2.  That  he  baptized  the  people  in  the  name  of  the  Lord  Jesus. 
This  he  never  did,  and,  for  the  reason^  above  given,  he  could  not 
do.  The  disciples  of  John  were  not  baptized  in  the  name  of  Jesus 
of  Nazareth.  It  is  absurd  to  think  so  for  a  moment ;  and  such  an 
idea  is  contradicted  by  all  the  facts  recorded  respecting  the  minis- 
try and  baptism  of  John. 

It  Avill  not  be  denied  by  any,  that  by  "  Christ  Jesus,"  no  other 
is  meant  than  Jesus  the  son  of  Mary,  according  to  the  flesh.  Now 
let  us  imagine  for  a  moment  that  John  baptized  in  the  name  of 
this  person,  this  Jesus  of  Nazareth;  what  would  have  been  the 
result  ?     We  answer : 

(1.)  That  Christ  would  have  been  known,  and  there  could  have 
been  no  inquiry  who  he  was,  nor  any  question  proposed  to  John 
whether  he  himself  was  the  Christ. 

(2.)  It  would  have  been  foolish  in  the  Lord  Jesus  to  conceal  that 
he  was  the  Messiah  ;  foolish  to  say  to  his  disciples,  "  Tell  no  man 
of  it,"  when  John  the  Baptist  was  proclaiming  abroad,  every  time 
he  baptized,  that  Jesus  of  Nazareth  was  the  great  Messiah ;  when 
every  body  must  have  known  it.     But  every  body  (not  even 


Lkot.  XXIL]    Baptism  of  John  and  of  Christ  not  identical.  399 

John's  intimate  disciples)  neither  knew  nor  believed  it ;  which  is  a 
conclusive  proof  that  John  did  not  say  to  the  people,  that  "  they 
should  believe  on  Christ  Jesus,"  nor  baptize  in  the  name  of  Jesus. 

(3.)  If  John  had  baptized  in  the  name  of  Jesus,  so  many  thou- 
sands would  not  have  come  to  his  baptism.  This  is  evident  from 
all  the  gospel  histories,  and  from  the  temper  of  the  Jewish  peo- 
ple when  they  were  told  that  Jesus  claimed  to  be  the  Messiah. 

(4.)  Add  to  which,  if  John,  baptizing,  told  the  people  to  believe 
on  Christ  Jesus,  he  could  not  say  that  they  should  believe  on  him 
who  should  come  after  him,  for  then  Christ  was  already  come.  But 
on  whom  did  Paul  lay  his  hands  ?  on  the  people  of  Judea  ?  No, 
but  on  the  very  persons  who  had  been  baptized  in  the  name  of 
the  Lord  Jesus.  This  is  the  natural  construction ;  every  other  is 
forced  and  contradictory  of  well-known  facts. 

We  conclude  then,  that  the  twelve  disciples  at  Ephesus  were 
(and  this  was  the  sentiment  of  all  the  Christian  fathers)  baptized 
with  Christian  baptism  after  they  had  received  the  baptism  of 
John ;  and  hence  it  is  plain  that  there  could  have  been  no  identity 
between  the  one  institute  and  the  other. 

But  we  shall  here  subjoin  two  additional  arguments  in  support 
of  our  doctrine,  viz : 

9.  John's  ministry  and  baptism  were  limited  to  tim  Jews,  and  to 
the  land  of  their  fathers :  for  the  Gentiles  were  not  called.  Hence 
his  baptism  could  not  have  been  a  sacrament  of  the  New  Testa- 
ment Church,  etc. 

10.  The  Abrahamic  covenant,  of  which  the  new  economy  is  a 
more  full  dispensation,  included  infants.  But  John  did  not  baptize 
infants.  And  would  their  baptism  have  been  strange  to  the  Jews  ? 
By  no  means.  This  people  circumcised  every  day  male  infants ; 
they  baptized  the  infants  of  proselytes.  Why  then  did  not  John 
baptize  them?  Because  his  ministry  and  baptism  had  a  special 
object  in  view.  They  were  merely  preparative;  and  as  such, 
infants  could  not  receive  them.  Adults  alone  could,  by  John's 
ministry,  be  prepared  for  the  coming  of  Christ,  who  was  ready  to 
be  revealed. 

I  have  done  with  the  arguments  which  prove  that  the  baptism 
of  John  was  not  the  baptism  of  Christ.  If  now  this  doctrine  be 
established,  that  there  is  no  identity  existing  between  the  baptism 
of  John  and  the  baptism  commanded  to  be  administered  by  the 


400  Pastoral  Duties.  [Lect.  XXIL 

Saviour,  althougli  in  all  water  baptisms  of  a  religious  character  there 
must  be  many  points  of  similarity,  then  we  are  led  to  infer  two 
things  of  moment,  viz : 

(1.)  That  the  baptism  of  John  was  not  a  sacrament,  and  espe- 
cially that  it  was  not  a  sacrament  of  the  New  Testament  dispensa- 
tion and  Church. 

(2.)  That  no  argument  can  be  drawn  from  John's  baptism  to 
determine  any  fact  in  relation  to  Christian  baptism ;  and  that  the 
practice  of  John  in  baptizing,  whether  as  to  place,  subject,  mode, 
or  obligation,  can  be  no  authoritative  example  to  the  Church  of 
Christ  in  administering  that  baptism  which  was  instituted  by  the 
Saviour  for  the  benefit  of  the  whole  Church,  as  a  visible  sign  and 
seal  of  the  everlasting  covenant. 

Much  of  what  has  been  contended  for  by  the  enemies  of  infant 
church-membership,  is  drawn  immediately  from  the  ministry  and 
baptism  of  John.  But  these  deductions  are  unwarrantable.  The 
Lord  Christ  himself  was  present  in  his  Church,  and  it  belonged  to 
him  as  King  in  Zion  to  institute  in  person  the  sacraments  of  the 
New  Covenant,  which,  though  positive  institutes,  are  by  his  will 
to  be  standing  ordinances  of  grace,  and  binding  laws  of  his  king- 
dom. 

I  shall  close  this  lecture  with  a  few  remarks  on  the  baptism  which 
our  Lord's  disciples,  by  his  order,  administered  before  his  resurrec- 
tion from  the  dead. 

The  record  of  this  fact,  that  our  Lord  during  his  public  ministry 
ordered  his  disciples  to  baptize,  we  find  in  John  iii.  22,  etc. :  ^^After 
these  things  came  Jesus  and  his  disciples  into  the  land  of  Judea,  and 
there  he  tarried  with  them,  and  bctptized."  Verse  23 :  "  And  John  also 
was  baptizing  in  Enon,"etc.  Verse  25 :  "  Then  there  arose  a  question 
between  some  of  John's  disciples  and  the  Jews  about  purifying." 
Verse  26 :  "And  they  came  unto  John  and  said  unto  him,  Kabbi,  he 
that  was  with  thee  beyond  Jordan,  to  whom  thou  barest  witness, 
behold  the  same  baptizeth,  and  all  men  come  unto  him."  Also  in 
John  iv.  1,  2 :  "  When  therefore  the  Lord  knew  how  the  Pharisees 
had  heard  that  Jesus  made  and  baptized  more  disciples  than  John, 
(though  Jesus  himself  baptized  not,  but  his  disciples,)  he  left 
Judea  and  departed  again  into  Galilee."  Let  us  examine  these 
records. 

1.  "After  these  things,"  says  the  evangelist — ^that  is  to  say,  after 


Lect.  XXIL]    Baptism  hy   Christ's  Disciples  Temporary.  401 

what  had  transpired  at  Jerusalem  at  the  passover,  (which  was  the 
first  kept  by  the  Saviour  after  his  baptism  and  public  manifes- 
tation of  himself  in  his  prophetical  office,)  he  determined  to  let  his 
light  shine  upon  the  three  parts  of  the  Holy  Land,  Judea,  Samaria, 
and  Galilee.  "We  therefore  read  of  his  acts  in  Judea  in  John  iii ;  of 
those  in  Samaria,  iv.  42 ;  of  those  in  Galilee,  iv.  43-54.  At  the 
city,  therefore,  Jesus  did  not  remain  long  after  the  passover;  but 
"came  with  his  disciples  into  the  land  of  Judea,  and  there  he 
tarried  with  them  and  baptized." 

Here  let  me  remark,  that  "Judea"  at  this  day  comprehended 
the  lands  of  Judah,  Benjamin,  Dan,  and  Simeon,  and  also  Philistia 
and  Idumea,  all  the  country  south  of  Samaria  and  Arabia  Petrsea, 
and  extended  in  some  directions  beyond  Jordan.  (See  Matt.  xix.  1.) 

2,  In  Judea,  and  not  far  from  Jordan,  our  Lord  "tarried  with 
his  disciples  "  a  considerable  time,  until  John  was  cast  into  prison, 
preaching  the  Word  with  much  effect :  this  is  proved  by  the  con- 
fluence of  people  to  his  baptism,  a  confluence  so  great  that  it 
excited  the  envy  of  the  disciples  of  John.  And  there  he  "  bap- 
tized," not  administering  the  ordinance  to  any  himself,  but  acting 
by  his  disciples.  John  iv.  2  :  "  For  Jesus  himself  baptized  not, 
but  his  disciples." 

3.  Now  tJiis  baptism,  administered  there  by  the  disciples  of  our 
Lord,  we  contend,  was  not  the  sacrament  of  Holy  Baptism  after- 
wards instituted  by  the  risen  Saviour  as  a  standing  ordinance  of 
the  New  Testament  Church,  but  a  baptism  like  that  of  John, 
merely  preparative,  administered  for  a  short  time,  and  to  those  who 
confessed  their  sins  and  professed  to  look  for  the  Messiah  as  a 
spiritual  Saviour.     Our  arguments  are  the  following : 

(1.)  It  appears  that  the  faith  required  in  John's  baptism  had  not 
Jesus  of  Nazareth  for  its  object,  and  that  it  was  not  administered  in 
Oie  name  of  the  Lord  Jesus ;  for  if  it  had  been,  John's  disciples 
would  have  regarded  Jesus  as  the  Saviour,  would  have  felt 
themselves  bound  to  acknowledge  him  as  the  Messiah,  and  could 
not  have  spoken  and  acted  as  they  are  stated  to  have  done  in  John 
iii.,  and  could  not  have  been  surprised  "that  all  men  came  to 
him." 

Equally  obvious  is  it,  that  in  their  baptizing,  our  Lord's  disciples 
did  not  require  that  men  should  believe  that  he  was  the  Messiah : 
for  this  requirement  would  have  been  the  most  formal  and  sacred 
26 


402  Pastoral  Duties.  [Lect.  XXIL 

proclamation  of  that  fact ;  would  have  settled  the  whole  matter  at 
once ;  would  have  made  a  great  noise  and  serious  commotion  among 
the  Jews.  But  this  supposition  is  contradicted  by  all  that  the  evan- 
gelists write  in  relation  to  the  people  knowing,'  believing,  and  con- 
fessing that  Jesus  of  Nazareth  was  the  Christ.  Our  Lord's  own 
words  and  conduct  contradict  it. 

(2.)  So  many  would  not  have  been  baptized  <by  the  disciples  in 
Judea,  if  at  their  baptism,  thej  had  known  and  acknowledged  (as 
is  required  of  adults  in  Christian  baptism)  that  Jesus  of  Nazareth 
was  the  Christ.  No,  multitudes  would  have  hesitated ;  "  for  Jesus 
was  despised  and  rejected  by  the  Jews,  they  hid  their  faces  from 
him."  The  Pharisees  and  rulers  would  have  made  great  opposition. 
The  history  of  our  Lord's  life  would  have  been  very  different  from 
what  it  is. 

(3.)  This  baptism  by  the  disciples,  like  that  of  John,  was  only  a 
temporary  observance  ;  it  soon  ceased  to  be  observed  ;  it  was  dis- 
continued with  that  of  John,  whereas,  had  it  been  a  sacrament  of 
the  covenant,  the  disciples  would  have  continued  to  baptize  wher- 
ever their  Master  went.  His  baptism,  from  their  increasing  num- 
ber in  various  places,  would  have  been  often  mentioned ;  but  no 
reference  whatever  is  had  to  our  Saviour's  baptizing  after  John's 
death. 

(4.)  That  baptism  by  our  Lord's  disciples  could  not  belong  to  the 
New  Testament  dispensation  and  Church,  for  these  were  not  yet 
in  being.  Our  Lord  said,  "  Eepent,  for  the  kingdom  of  heaven  is 
at  handy 

(5.)  I  shall  but  add  that  our  Lord,  for  a  short  time,  directed  his 
disciples  to  baptize — 

i.  To  aid  John  in  the  work  of  preparation ; 

ii.  To  prepare  the  minds  of  the  disciples  for  their  future  apos- 
tolic duties,  among  which  is  the  administration  of  Holy  Baptism, 
in  his  gospel  kingdom. 


LECTURE     XXIII. 


HOLY  BAPTISM — THE  SUBJECT  CONTINUED. 
CHRISTIAN    BAPTISM. 

Having  disposed,  first,  of  tlie  baptism  of  the  Jewish  proselytes ; 
second,  of  the  baptism  of  John ;  and  third,  of  the  baptism  which  our 
Lord  Jesus  Christ  administered  for  a  short  time  by  the  hands  of  his 
disciples,  we  are  now  prepared  to  inquire  concerning  that  Holy 
Baptism  which  our  Saviour  instituted  after  his  resurrection,  which 
has  come  in  the  place  of  circumcision,  and  which  is  one  of  the  two 
sacraments  of  the  New  Testament  Church,  viz : 

Christian  Baptism. 

To  this  important  ordinance  and  holy  sacrament  of  the  Chris- 
tian religion  and  worship,  belong  three  things,  viz : 

I.  Its  Doctrine  ; 

II.  Its  History;  and 

III.  Its  Pastoral  Administration. 

The  last  article,  viz:  the  administration  of  baptism  by  the 
minister  of  the  "Word,  is  that  alone  which  falls  under  the  head  of 
Pastoral  Theology  :  but  as  the  proper  administration  of  the  holy 
sacraments  stands  inseparably  connected  with  their  doctrine,  I  shall 
ii>  the  first  place  briefly  discourse, 

I.  Of  the  Doctrine  of  Holy  Baptism. 

Many  truths  belong  to  the  doctrine  of  Baptism,  which  may 
be  classed  under, 

1.  Its  name ; 

2.  Its  Divine  institution ; 

3.  Its  visible  sign ; 

4.  Thing  signified ; 


404  Pastoral  Duties.  [Lect.  xxttt. 

5.  Union  or  agreement  of  the  two ; 

6.  Its  partakers ;  and 

7.  Its  end. 

1.  The  name. 

The  name  is  derived  from  the  Greek  language,  and  is  scriptural, 
"  PanTiana.^^     (Matt.  iii.  7;  xxi.  15;  Rom.  vi.  4.) 

The  verb  "/JaTrrt^o),"  from  "/3a7rTw,"  is  used  by  the  inspired 
writers  in  relation  to  this  Christian  sacrament,  and  in  relation  to 
various  washings  with  water,  both  religious  and  civil.  Hence  the 
noun  "/3a7rrl<Tjua,"  as  well  as  the  verbs  from  which  it  is  derived, 
have  been  variously  applied  in  the  Scriptures  of  the  New  Tes- 
tament. 

First.  Literally. 

Some  of  these  various  applications  of  those  terms,  it  will  here 
be  proper  to  notice. 

1.  Those  terms  are  used  to  express  literally,  and  for  civil  and 
ceremonial  purposes,  the  cleansing  and  purifying  of  human  bodies 
and  articles  of  domestic  use,  by  washing  them  with  water. 

(1.)  With  respect  to  human  bodies,  so  far  as  cleansing  them  by 
dipping  or  immersing  them  in  water  is  expressed  by  those  terms, 
there  is  no  dispute  whatever. 

(2.)  But  human  bodies  may  be  washed  without  being  immersed 
into  the  water,  and  such  washing  is  also  called  "a  baptizing  of 
them:"  "For  the  Pharisees,  and  all  the  Jews,  except  they  wash 
(viipuvrai)  their  hands,  eat  not,  holding  the  tradition  of  the  elders. 
When  they  come  from  the  market,  except  they  wash  [fta-nTiauivrai) 
they  eat  not."  The  hands  are  washed  by  affusion  of  water  and  rub- 
bing them,  as  we  wash  other  articles.  To  suppose  that  "aZZ  the 
Jews "  on  coming  from  market  immersed  their  bodies,  Avhen  they 
washed  or  baptized,  would  give  much  water  and  a  bathing-room 
in  every  family  and  in  every  city ;  but  water  was  not  plenty  in  Ju- 
dea  through  the  year,  and  the  convenience  of  immersion  daily  was 
denied  to  thousands  of  families. 

(3.)  Take  the  apphcation  of  the  noun  fianTlafiaj  in  Mark  vii.,  to 
articles  of  domestic  use,  and  washing  without  immersion  must  be 
meant:  "And  many  other  things  there  be  which  they  have  re- 
ceived to  hold,  as  the  washing  {(ianriafiov,  the  baptisms)  of  cups, 
pots  and  brazen  vessels,  and  tables."  Now  cups  may  be  immersed 
into  water,  but  tables  or  couches  never  were. 


Lect.  XXIIL]  Baptism — Import  of  the  Term.  i^ 

(4.)  Nay,  those  terms  are  used  to  express  also  the  application 
of  water  by  aspersion  or  sprinkUi}g.  1  Cor.  x.  1,  2:  "Moreover, 
brethren,  I  would  not  that  ye  should  be  ignorant  how  that  all  our 
fathers  were  under  the  cloud,  and  all  passed  through  the  sea ;  and 
were  all  baptized  unto  Moses  in  the  cloud  and  in  the  sea."  Here 
let  ine  observe,  first,  that  the  apostle  used  a  phraseology  in  the 
second  verse  peculiar  to  the  Jews.  This  people  were  accustomed 
to  say  of  proselytes  whom  they  baptized,  that  "they  were  bap- 
tized unto  Moses."  So  the  apostle  here  says  of  the  Israelites, 
"  that  they  were  all  baptized  unto  Moses ;"  brought  under  obliga- 
tion to  keep  the  laws  delivered  by  Moses.  But,  secondly,  so  far 
as  the  application  of  material  water  is  expressed  in  this  case,  those 
fathers  were  not  immersed  or  dipped  either  in  the  cloud  or  in  the 
sea;  for  they  were  "under  the  cloud,"  which  was  elevated  high 
above  them,  and  they  were  loalkhig  on  dry  land  on  the  bottom  of 
the  sea,  and  not  touched  at  all  by  its  waters,  excepting  that  sprays 
from  the  cloud  and  the  sea  alighted  on  them,  which  is  sprinkling. 

We  do  not  therefore  regard  the  Baptist  writers  as  arguing  cor- 
rectly, when  they  tell  us  that  " /SaTrrtlw,"  from  "/JaTrrw,"  to  dip  or 
immerse,  carries  in  its  primary  signification  the  idea  of  immersion,: 
nor  do  we  listen  to  those  who  say  that  ^^ dyeing  or  staining'^  is  the 
primary  sense  of  those  terms;  for,  admitting  all  they  say  to  be 
true,  it  is  still  a  fact,  that  under  the  inspiration  of  the  Spirit  the 
sacred  writers  have  used  "i3a7rTt|w"  and  " /SaTrrta/Lta "  to  express 
other  applications  of  water  in  baptizing  than  that  which  is  effected 
by  immersion.  If  therefore  immersion  is  to  be  proved  the  only 
scriptural  mode  of  baptism,  it  must  be  done  by  other  arguments 
than  what  can  be  derived  from  the  primary  meaning  of  those 
terms.     But  more  of  this  hereafter.     We  hasten  to  remark, 

2.  Once  again,  that  those  terms  are  used  to  express  the  various 
ablutions  and  water-cleansing s  required  by  the  ceremonial  laws  of 
the  ancient  covenant.  Thus  (Heb.  ix.  10)  the  apostle  Paul  tells 
us,  "  that  the  first  tabernacle  stood  only  in  meats  and  drinks,  and 
divers  washings^  kuI  6c(Kf>opoig  ^anTXa^ioX^^  and  carnal  ordinances,  im- 
posed on  them  until  the  time  of  reformation." 

In  these  "  baptisms,"  a  word  in  which  the  apostle  (per  metony- 
miam  speciei  pro  gencre)  designs  to  include  all  kinds  of  purifica- 
tions by  water  required  by  the  laws  of  Moses,  we  find  the  application 
of  water,  not  only  by  immersing  the  body,  but  by  washing  a 


406  Pastoral  Duties.  [Lect.  xxm. 

member  of  it  at  the  laver.  To  mention  one  instance  here  will  be 
sufficient.  Deut.  xl.  30,  31:  "And  lie  set  the  laver  between  the 
tent  of  the  congregation  and  the  altar,  and  put  water  there  to 
wash  withal:  and  Moses  and  Aaron  and  his  sons  washed  their 
hands  and  their  feet  thereat."  Now  this  washing  of  hands  and 
feet  at  the  laver,  the  Spirit  of  God  calls  a  baptism  in  Heb.  vi.  2, 
where  he  speaks  "  of  the  doctrine  of  baptisms."  The  apostle  is 
considered  by  many  to  refer  to  these  baptisms  of  various  kinds 
under  the  law. 

Lastly,  it  is  agreed  that  those  terms  are  also  used  <o  express  the 
sacramental  application  of  water  in  holy  Christian  baptism. 

Second.  Figuratively. 

I  now  hasten  to  observe,  that  those  terms  are  also  by  a  familiar 
figure  of  speech  employed  to  signify, 

1.  The  experience  of  overwhelming  affliction  and  sorrow. 
Mark  x. -38:  "But  Jesus  said  unto  them,  (the  sons  of  Zebedee,) 
Ye  know  not  what  ye  ask :  can  ye  drink  of  the  cup  that  I  drink 
of?  and  be  baptized  with  the  baptism  that  I  am  baptized  with?" 
By  baptism,  here,  our  Lord  means  the  pressure  of  great  trials  and 
exquisite  sufferings ;  such  as  the  Psalmist  compared  to  the  over- 
whelming waves  of  the  ocean  in  a  storm — "  Thy  waves  and  bil- 
lows have  gone  over  me." 

2.  Figuratively,  also,  those  terms  express  the  operations  of  the 
Holy  Spirit,  both  extraordinary  and  ordinary.  This  is  called  the 
"  baptism  of  the  Holy  Ghost."  When  the  power  of  this  Spirit 
was  displayed  in  extraordinary  communications  to  the  apostles ; 
when,  "  like  a  refining  fire,"  he  purified  the  hearts  of  sinners  from 
the  dross  and  impurities  of  sin,  then  did  he  administer  that  sjpirit- 
ual  baptism. 

3.  There  is  but  one  passage  more  in  which  the  term  "■baptized^^ 
is  employed,  which  here  may  ask  for  some  attention.  The  place 
is  1  Cor.  XV.  29:  "Else  what  shall  they  do  who  are  baptized  for 
the  dead,  if  the  dead  rise  not  at  all  ?  "Why  are  they  then  baptized 
for  the  dead  ?  and  why  stand  we  in  jeopardy  every  hour  ?" 

This  is  one  of  the  most  difficult  passages  in  Paul's  writings,  to 
be  explained.  Hence  it  has  engaged  the  attention  of  the  most 
learned  commentators,  and  their  opinions  have  been  almost  as 
various  as  their  names. 

Evidently  the   apostle  is  maintaining   against  gainsayers   the 


Lect.  xxni.]  Baptism — Import  of  the  Term.  407 

doctrine  of  the  resurrection  from  the  dead ;  and  some  suppose, 
that  in  referring  to  some  practice  in  support  of  this  doctrine,  he 
brings  up  the  requirements  of  the  Mosaic  law  in  relation  to  the 
uncleanness  contracted  by  those  who  touched  a  dead  body,  and 
to  the  ceremonies  which  were  demanded  for  their  purification.  The 
law  you  will  find  in  Numb.  xix.  11,  12,  13,  14,  etc.  These  cere- 
monies have  been  interpreted  to  signify  spiritual  resurrection,  and 
the  resurrection  from  the  dead.  Be  this  as  it  may,  "  the  sprinkling 
of  the  water  of  separation"  upon  one  thus  unclean,  the  Jews 
denominated  (mark !)  a  baptism.  Hence  Jesus  Sirach  speaks  of 
such  a  one  as  ^^  f3aTTTl^o[j-evog  viro  vtKpov^^''  which  refers  to  the  purifi- 
cation by  water  after  touching  a  dead  body.  The  apostle  now 
speaks  of  "  6t  fianTl^oixevoi  vnep  rav  ve/cpcov,"  and  his  argument  is, 
why  those  laws  and  ceremonies,  in  relation  to  those  who  were 
defiled  by  reason  of  touching  the  dead,  were  all  along  observed, 
which  laws  and  ceremonies  pointed  to  a  future  resurrection  of  the 
dead,  "  if  the  dead  rise  not  at  all  ?  Why  are  they  then  baptized 
for  the  dead?" 

This  exposition,  though  it  surely  merits  deep  consideration,  is 
not  satisfactory  to  many.  You  can  read  another  explanation  of 
these  words  in  Scott ;  and  another  still  in  other  commentaries,  in 
which  the  apostle  is  supposed  to  refer  to  the  practice  of  certain 
heretics  who  denied  a  future  resurrection,  and  yet  baptized  some 
living  person  in  the  place  of  a  friend  who  had  died  unbaptized. 
Kefating  them  therefore  from  their  own  practice,  which  he  by  no 
means  intends  to  approve,  the  apostle  asks,  "  Why  are  they  then 
baptized  for  the  dead,  if  the  dead  rise  not  at  all  ?" 

This  exposition  is  not  so  well  supported  as  the  former. 

I  shall  just  add,  that, 

(1.)  By  the  "  dead"  in  that  passage,  some  learned  men  under- 
stand, either  the  saints  "  who  died  upon  their  beds  in  lively  hope 
of  a  future  resurrection,"  or  the  Christian  martyrs,  who  made  a 
noble  confession  of  their  faith,  rejoicing  in  the  assurance  of  their 
soul's  salvation,  and  of  their  future  glorious  resurrection. 

(2.)  By  the  "baptized  for  the  dead,"  they  understand  those  per- 
sons who  were  brought  to  receive  Christian  baptism,  when  they 
heard  the  testimony  of  dying  Christians ;  and  by  their  baptism,  to 
show  that  they  so  firmly  believed  in  the  promises  of  glory  and  a 
future  resurrection,  as  to  expose   tliemselves  by  their  Christian 


408  Pastoral  Duties.  [Lkct.  XXIII. 

professions  to  all  tlie  sufferings  and  dangers  whicli  the  martyrs 
had  encountered.  Hence  the  apostle  asks,  "  Why  are  we  in 
jeopardy  every  hour,  if  we  do  not  believe  that  the  dead  shall 
rise?" 

The  passage  certainly  is  beset  with  difficulties ;  but  as  these  do 
not  affect  the  doctrine  of  Holy  Baptism,  we  shall  proceed  to  the 
consideration  of, 

2.  The  Divine  institution  of  this  sacrament. 

(1.)  The  Son  of  God  incarnate  in  the  person  of  our  Lord  Jesus 
Christ,  instituted  Holy  Baptism  to  be  a  sacrament  of  the  Abra- 
hamic  covenant,  under  the  New  Testament  dispensation. 

(2.)  The  time  of  the  institution  of  this  sacrament,  was  after  our 
Lord  had  risen  from  the  dead.  Then,  when  the  eleven  by  his 
command  were  assembled  together,  "Jesus  came  and  spake  unto 
them,  saying,  All  power  is  given  unto  me  in  heaven  and  in  earth. 
Go  ye  therefore  and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

i.  Our  Lord,  in  aid  of  John's  preparative  ministry,  had  directed 
his  disciples  to  preach,  "  that  the  kingdom  of  heaven  was  at  hand," 
and  to  baptize  with  water  for  a  short  season.  But  he  restricted 
them  to  the  Jews,  and  forbade  them  even  to  go  "unto  the  cities 
of  the  Gentiles ;"  and  he  soon  recalled  them  from  the  work  of 
preaching.  Their  preachings  indeed  were  as  much  limited  in  re- 
spect of  truiJis  to  be  made  known,  as  their  baptism  was  to  place 
and  people ;  neither  the  one  nor  the  other  belonged  to  the  New 
Testament  dispensation. 

ii.  But  now,  when  the  great  work  of  atonement  was  finished,  and 
the  Saviour  risen  from  the  dead,  he  institutes  the  sacrament  of 
baptism  for  the  use  and  benefit  of  the  New  Testament  Church 
soon  to  be  gathered ;  a  sacrament  to  be  observed  by  all  nations 
who  receive  his  gospel,  and  to  be  observed  as  long  as  the  New 
Testament  dispensation  lasts.  He  therefore  said,  in  correspondence 
with  those  great  events  which  had  just  transpired,  "  Go  ye  and  dis- 
ciple all  nations,  baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost ;  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you :  and,  lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world." 

(3.)  It  is  acknowledged  that  here  was  the  first  institution  of  the 
gospel  ministry,  though  our  Lord  had  before  this  sent  out  his  disci- 


IJBOT.  XXIIL]  Baptism — Its  Divine  Institution.  409 

pies  to  preach.  So  liere  was  thefirst  institution  of  sacramental  baptism, 
for  the  use  of  the  Church  universal ;  although  our  Lord  had  before 
directed  the  same  disciples  to  baptize  with  water  among  the  Jews 
only,  who  still  remained  members  of  the  ancient  Church,  for  a  special 
purpose,  and  therefore  for  a  very  short  time.  Although  baptism  with 
water  had  long  been  in  use  among  the  Jews,  and  although  our 
Lord  made  no  alteration  in  the  external  rite  of  baptism,  yet  the 
sacrament  of  Holy  Baptism  did  not  and  could  not  exist  before 
those  words  were  spoken  by  him.  Lightfoot  correctly  says,  "  He 
took  into  his  hands  baptism,  such  as  he  found  it,  adding  only 
this,  that  he  exalted  it  to  a  higher  character,  to  a  nobler  or  sacra- 
mental purpose,  and  to  a  larger  use."  So  also  he  did,  as  we  shall 
hereafter  show,  in  relation  to  the  Lord's  Supper,  and  to  the  govern- 
ment of  the  Christian  Church. 

We  have  before  observed,  that  the  Word  of  Grod  must  be  united 
to  the  visible  sign,  to  constitute  a  sacrament.  Now  when  the  dis- 
ciples of  our  Lord  were  baptizing  before  his  death  and  resurrection, 
the  call  to  repentance  preceded  their  baptizing ;  but  the  gospel 
Word  did  7iot  and  coidd  not  accompany  it.  The  disciples  themselves 
did  not  know  at  the  time  that  their  Master  must  suffer,  bleed,  die, 
and  rise  again  for  the  salvation  of  sinners.  They  were  yet  too 
ignorant  to  be  ministers  of  the  gospel  Word  and  stewards  of  the 
mysteries  of  God,  unfolded  as  they  are  in  the  ordinance  of  Chris- 
tian baptism. 

(4.)  This  baptism  then  being  divinely  appointed  to  be  a  sacra- 
ment of  the  New  Covenant,  it  must  he  observed  while  that  economy 
continues,  to  which  it  belongs.  The  New  Testament  Church,  there- 
fore, must  administer  holy  baptism  to  all  in  her  communion. 

This  doctrine  of  the  perpetual  obligation  to  baptize  with  water 
in  the  name  of  the  Father,  Son,  and  Holy  Ghost,  is  rejected  by  the 
Socinians  and  the  Quakers. 

The  Socinians,  with  a  view  to  keep  out  of  view  the  divine 
majesty  and  power  of  the  Lord  Jesus,  contend  that  the  descend- 
ants of  Christians  need  not  be  baptized.  "  Water  baptism,"  they 
say,  "  seems  unnecessary  for  those  that  are  born  of  Christians  and 
imitate  their  parents  in  the  profession  of  Christianity.  It  matters 
not  whether  such  be  baptized  or  not ;  and  if  they  be,  it  is  all  one 
whether  it  be  at  their  adult  age  or  in  infancy."     We  answer : 


410  Pastoral  Duties.  [Lect.  XXIll 

i.  The  command  of  the  Saviour  is  of  higher  authority  than  the 
notions  of  Socinus. 

ii.  The  primitive  Christians  and  ancient  churches  regarded  the 
law  of  baptism  as  binding  on  them. 

iii.  Christian  baptism  has  not  come  in  the  place  of  the  Jewish 
baptism  of  proselytism,  which  was  not  a  Divine  institute,  but  in 
the  place  of  circumcision,  which  was  strictly  required  of  the  Jews 
in  their  generations.  To  argue  therefore,  from  the  baptism  adminis- 
tered to  the  Hebrews  at  Sinai,  and  abstinence  of  their  descendants 
from  a  similar  rite,  to  the  neglect,  or  the  dispensing  of.  Christian 
baptism  by  the  posterity  of  Christian  people,  is  altogether  inconclu- 
sive, for  the  cases  are  not  parallel. 

The  Quakers  also  violate  the  law  of  God's  house,  when  they 
teach,  that  baptism  by  water  is  no  longer  to  be  observed;  and 
that  baptism  by  the  Holy  Spirit  is  all  that  is  necessary.  Who  told 
them  so  ?  No  inspired  servant  of  God :  for  if  George  Fox  or 
William  Penn  were  inspired,  their  inspiration  should  have  been 
proved  by  miracles ;  but  they  exhibited  no  miraculous  gifts  or 
signs  of  a  Divine  commission.     We  answer  further : 

(i.)  That  the  command  of  Christ  is  unrepealed  by  the  authority 
that  gave  it. 

(ii.)  That  it  was  water  baptism  that  our  Lord  instituted,  is  plain 
from  the  Gospels  and  Acts  and  Epistles,  from  the  constant  prac- 
tice of  the  apostles  and  their  successors  in  office,  and  from  the 
whole  history  of  the  primitive  and  ancient  Church. 

(iii.)  That  the  baptism  of  the  Holy  Ghost  is  either  extraordinary 
in  its  operations  and  gifts ;  and  this  the  Quakers  have  not,  nor 
can  it  now  be  communicated  by  the  "laying  on  of  the  hands  of 
presbyters :"  or  it  is  ordinary,  consisting  in  his  sanctifying  influ- 
ences. Now  this  baptism  of  the  Spirit  cannot  be  administered  hy 
Tnen  ;  but  our  Lord  commanded  his  apostles  to  baptize. 

(iv.)  The  internal  workings  of  the  Holy  Spirit  cannot  be  seen  nor 
ascertained  by  men,  and  therefore  cannot  relate  to  the  laws  of  the 
visible  Church. 

(v.)  But  there  is  no  opposition  between  water  baptism  and  the 
influences  of  the  Holy  Ghost ;  they  are  consistent. 

I  shall  only  add  here,  (as  brevity  must  be  studied  on  the  doc- 
trine, which  properly  belongs  to  Didactic  Theology,) 


Lkot.  XXUL]     Baptism — The  Element  or  Visible  Sign.  411 

(vi.)  That  the  Church,  from  its  first  organization,  has  been  a  vis- 
ible society ;  and  as  such,  those  in  its  communion,  whether  infants 
or  adults,  have  always  been  distinguished  by  some  visible  sacra- 
mental sign.  Such  a  sign  was  circumcision  under  the  Old  Testa- 
ment; and  now  "Christ's  kingdom  is  not  of  this  world,"  and 
baptism  must  be  perpetuated  as  the  visible  sign  of  admission  and 
standing  in  God's  covenant.     That, 

(vii.)  Christians  as  such  are  denominated  "the  baptized  and  the 
sanctified  in  Christ  Jesus."  Their  spiritual  relations  themselves 
are  in  Scripture  expressed  by  language  which  implies  the  perpetual 
administration  of  baptism,  and  which  cannot  be  applied  to  those 
who  are  unbaptized  with  water.  Can  the  Quakers  be  described  as 
"those  whose  bodies  have  been  washed  with  pure  water"?  But 
enough  on  this  branch. 

In  a  former  lecture  it  was  said  that  the  elements  of  a  sacrament 
consist,  first,  of  the  visible  sign  or  material  substance  used ;  and 
second,  of  the  actions  prescribed  in  the  Word  in  relation  to  that 
visible  sign. 

3.  The  element,  or  visible  sign,  in  baptism. 

(1.)  The  visible  sign  and  seal  in  the  sacrament  of  baptism  is 
pure  natural  ivater  applied  to  the  human  body.  "  Having  our 
bodies,"  says  the  apostle  Paul,  (Heb.  x.  22,)  "washed  with  pure 
water."  The  water  must  be  in  that  state,  that  its  natural  operation 
and  effect  is  cleansing ;  or,  to  use  the  words  of  Peter,  that  it  is 
calculated  to  remove  or  put  away  the  filth  of  the  flesh.  (1  Pet. 
iii.  21.) 

Hence  water  so  mixed  with  earth,  or  any  other  substance,  so 
that  when  it  is  applied  to  the  body  it  defiles  it,  cannot  be  the  vis- 
ible sign  in  holy  baptism. 

Amid  the  corruptions  admitted  into  the  visible  Church  during 
the  third  century  especially,  and  drawn  from  the  rites  of  paganism, 
was  the  addition  of  other  substances  to  the  water  in  baptism.  Hap- 
pily, these  human  inventions  are  abandoned,  with  the  darkness 
and  the  false  philosophy  that  produced  them.  Yet,  in  the  Eoman 
Catholic  churches  we  still  discover  unauthorized  additions  to  a 
very  simple  ordinance;  and  in  the  Church  of  England  the  use  of 
the  "sign  of  the  cross,"  in  the  administration  of  baptism,  a  sign 
with  which  the  primitive  Christians  were  unacquainted.  These 
rites  and  addenda  detract  from  the  simplicity  of  the  gospel,  and 


412  Pastoral  Duties.  [Lect.  xxiir. 

are  relics  of  the  influence  of  pagan  superstitions  upon  the  Church, 
when  she  was  fast  declining  from  her  original  purity. 

In  Christian  baptism  there  can  be  no  material  substituted  for 
pure  water.  Among  the  Mahometans,  in  the  deserts  of  Arabia 
and  Africa,  where  water  cannot  be  obtained  for  washing  their 
bodies,  sand^  with  which  they  rub  themselves,  is  substituted.  But 
the  Christian  religion  attaches  no  such  importance  to  external 
rites  as  to  make  baptism  essential  to  salvation,  in  circumstances 
where  water  cannot  be  easily  procured.     From  the  sign  we  pass, 

(2.)  To  the  prescribed  actions  in  baptism. 

First.  The  water  must  be  applied  to  the  bodies  of  the  recipients 
of  baptism.  This  is  usually  called  the  mode  of  baptism.  The  ap- 
plication may  be  made  by  immersion,  by  affusion,  and  by  sprink- 
ling. 

The  Baptists  contend,  that  in  baptism  the  whole  body  of  the 
recipient  must  be  immersed  in  water,  and  that  this  is  the  only  pre- 
scribed mode  of  baptism. 

We  grant  that,  according  to  the  testimony  of  the  Jewish  writers, 
baptism  was  administered  to  the  proselytes  by  immersion.  We 
doubt,  however,  whether  any  minister  of  religion  dipped  them: 
they  put  their  own  bodies  under  water,  if  they  were  grown  up ; 
and  parents  dipped  their  children.  Certain  elders,  called  the 
House  of  Judgment,  stood  by,  and  only  received  the  answers  of 
the  proselytes,  and  heard  their  confessions ;  and  as  witnesses  for 
the  Church,  they  are  said  "to  have  baptized"  such  proselytes. 

The  practice  of  receiving  proselytes  by  baptism,  the  Jews  pro- 
fess to  derive  from  the  command  of  God  in  Exod.  xix.  10 :  "And 
the  Lord  said  unto  Moses,  Go  unto  the  people  and  sanctify  them 
to-day  and  to-morrow,  and  let  them  wash  their  clothes ;"  that  is, 
say  the  Jewish  expositors,  let  them  dip  their  bodies  in  water,  for 
iliisis  baptism.  The  people  obeyed.  Verse  14:  "And  Moses  went 
down  from  the  mount  unto  the  people,  and  they  (the  people) 
washed  their  clothes,"  or  dipped  or  washed  themselves  in  water; 
that  is,  baptized  themselves.  Indeed,  it  would  have  been  hardly  pos- 
sible for  any  number  of  officers  to  have  in  two  days  baptized  or 
dipped  such  an  immense  multitude  ;  besides,  Moses  alone  is  men- 
tioned as  having  officiated  on  the  occasion  and  sanctified  the 
people. 

We  also  grant  that  John  the  Baptist  baptized  by  immersion ; 


Lkot.  XXIIL]     Baptism — The  Element  or  Visible  Sign.  418 

but  we  doubt  again  whetlier  he  or  his  disciples  immersed  any.  The 
people  immersed  themselves  in  water,  after  confessing  their  sins 
before  John  or  any  of  his  disciples,  as  the  Hebrew  fathers  baptized 
themselves  at  Sinai.  But  it  is  objected,  "  that  John  is  said  to  have 
baptized  the  people  with  water."  We  answer,  that  he  baptized 
them  as  Moses  at  Sinai  "  sanctified  the  people,"  by  receiving  their 
confessions  and  their  vows  or  answers.  Be -this  however  as  it 
may,  we  observe,  that  neither  the  Jews'  baptism  of  proselytes,  nor 
John's  baptism  of  the  Jews,  were  divinely  instituted  sacraments. 
But  the  Saviour  died  and  rose  again,  and  water  baptism,  in  the 
name  of  the  Father,  Son,  and  Holy  Ghost,  to  be  administered  by 
the  stewards  of  the  mysteries  of  God,  was  constituted  a  sacrament 
of  the  new  dispensation  of  the  Abrahamic  covenant. 

Admitting  then  that  the  proselytes  to  Judaism  were  immersed ; 
admitting  that  John  baptized  by  immersion ;  yet  these  practices 
do  not  form  a  rule  for  the  administration  of  Christian  baptism. 
No  solid  argument  can  be  founded  on  the  former  to  regulate  the 
latter.     This  fact  should  be  kept  in  view. 

We  grant,  however,  that  the  apostles  and  ministers  of  the  gospel 
usually,  and  wherever  it  was  convenient,  conformed  to  the  ordi- 
nary mode  of  administering  baptism  by  immersion ;  for  in  Judea 
and  countries  adjacent  where  the  gospel  was  first  preached,  and 
in  the  circumstances  in  which  the  first  preachers  were  placed,  im- 
mersion was  the  easiest  mode.  But  we  deny  that  immersion  was 
the  only  mode,  or  that  the  Christian  religion,  which  in  every  case 
looks  more  at  the  spirit  and  end  of  external  ordinances,  and  which 
is  prepared  to  accommodate  its  rites  to  climate  and  circumstances, 
provided  the  meaning  and  obligations  of  its  positive  institutions 
be  retained,  forbade,  or  does  now  forbid,  baptism  to  be  adminis- 
tered in  any  mode  than  by  immersion.  We  believe  that  baptism 
from  the  beginning,  was  sometimes  administered  by  the  affusion  and 
sprinkling  of  water. 

Here  let  me  remind  you,  that  the  Baptists  themselves  would 
soon  relinquish  their  position  with  respect  to  the  mode  of  baptism, 
did  they  obey  the  laws  of  God,  and  conform  to  the  practice  of  the 
apostles  and  the  primitive  churches,  in  relation  to  the  subjects  of 
baptism.  Let  them  acknowledge  the  law  of  infant  church-member- 
ship, let  them  receive  the  children  or  seed  of  believers  into  the  cov- 
enant, and  the  whole  spirit  and  letter  of  the  gospel  will  make  them 


414  Pastoral  Duties.  [Lect.  XXUX 

indifferent  with  regard  to  the  mode  of  baptism.     The  real  point  of 
contention  relates  to  the  subjects  of  baptism. 

Before  we  exhibit  an  argument  or  two  in  favor  of  the  applica- 
tion of  water  by  affusion  or  sprinkling  in  baptism,  let  it  be  care- 
fully observed, 

First.  That  the  ancient  washings  and  sprinklings  under  the  law- 
are  called  by  the  Spirit  of  God,  "baptisms."  There  is  therefore 
nothing  in  "  sprinkling,"  that  is  inconsistent  with  the  name,  or 
the  word,  provided  the  thing  signified  can  be  expressed. 

Second.  The  application  of  water  to  a  part  of  the  body,  God 
has  declared  in  his  Word  to  be  a  ceremonial  cleansing  or  wash- 
ing or  baptism  of  the  whole,  as  in  the  instance  of  the  sprinkling 
of  the  water  of  separation  on  the  unclean. 

Third.  It  is  not  the  quantity  of  the  material  substance  in  a 
sacrament  that  makes  it  a  visible  sign.  In  the  Holy  Supper  but 
small  portions  of  the  bread  and  wine  are  dispensed ;  yet  these  are 
signs  of  a  feast :  so  a  sprinkling  of  water  can  be  a  significant  sign 
of  the  "  sprinkling  of  the  blood  of  Jesus." 

We  now  proceed  to  say, 

i.  That  the  baptism  on  one  half  of  a  day  of  three  thousand  per- 
sons at  Jerusalem  by  the  twelve  apostles,  proves  that  their  baptism 
coidd  not  have  been  administered  by  immersion.  See  the  particular 
facts  in  the  writings  of  those  who  have  defended  infant  baptism. 
To  have  this  number  baptized  by  immersion  in  such  a  short  time, 
at  such  a  place  as  Jerusalem,  amid  enemies  on  every  side,  and  by 
the  apostles,  it  is  necessary  to  leap  over  the  bounds  of  probability, 
and  to  permit  the  fancy  to  indulge  in  the  most  extravagant  crea- 
tions of  its  own.  The  ministers  of  the  Word  must  be,  without  any 
authority,  made  fifty  or  a  hundred  in  number.  Water  which  did 
not  exist  at  Jerusalem  must  be  imagined  to  be  in  sufiS.cient  quan- 
tity to  let  all  those  ministers  work  all  at  the  same  time  in  baptiz- 
ing, with  other  absurdities  invented  to  carry  a  point ;  and  this  too, 
by  those  who  cry  out,  "Adhere  to  the  letter,  reason  not  by  infer- 
ence." 

Admitting  the  baptized  were  sprinkled  with  water,  every  one 
knows  that  the  Jewish  religion  constituted  the  act  of  sprinhling 
every  day  at  the  temple,  one  of  the  most  solemn  and  significant 
acts  of  worship. 

ii.  Let  it  be  granted  that  Philip  baptized  the  eunuch  by  immer- 


Lkct.  XXIIL]  Baptism — Immersion^  Affusion,  Sprinkling.  415 

sion,  (which  however  cannot  be  proved,  as  it  was  probably  a  bap- 
tism by  affusion,)  the  cases  of  Paul,  of  the  Philippian  jailer  and 
others,  in  relation  to  their  baptism,  seem  by  their  circumstances 
to  forbid  immersion.  It  must  be  surprising  to  find  that  in  these 
and  other  cases  recorded,  not  a  word  is  dropped  by  the  sacred 
historian  which  brings  up  any  convenience  to  have  been  sought 
for,  suited  to  immersion ;  but  the  narratives  indicate  that  baptism 
was  administered  off-hand,  in  the  very  situation  and  circumstances 
in  which  faith  was  professed.     But  to  be  brief : 

iii.  Sprinkling  ofhlood  and  of  water,  as  an  act  authorized  by  God 
and  acknowledged  to  be  of  great  significancy  in  religion,  was  very 
familiar  to  the  Jews ;  and  in  the  case  of  Christian  baptism,  its 
proper  significancy  could  not  be  mistaken,  inasmuch  as  the  thing 
signified  by  it,  to  wit,  redemption  by  Jesus  Christ,  is  expressly  called 
in  Scripture,  "a  sprinkling  of  many  nations,"  "a  sprinkling  of  the 
blood  of  Jesus,"  etc. 

iv.  "  The  yoke  of  Christ  is  easyy  Christianity  is  a  religion  de- 
signed for  men  in  all  places  of  the  earth,  and  in  all  the  external 
circumstances  of  their  various  habitations.  Now  in  the  deserts  of 
Arabia,  where  water  cannot  be  obtained  sufficient  for  immersion, 
in  cold  climates  where  immersion  would  be  attended  with  great 
inconvenience  and  danger,  the  whole  spirit  of  the  gospel  dispensa- 
tion declares,  "  sprinkling  in  baptism  is  lawful  baptism;"  and  to 
deny  this,  originates  in  that  Pharisaical  temper  which  said,  "Let 
thy  disciples  starve  and  die,  rather  than  pluck  an  ear  of  corn  on 
the  Sabbath  day." 

I  shall  not  enlarge,  but  conclude  with  observing,  that  whether 
the  water  in  baptizing  be  applied  once  or  thrice,  is  a  matter  of  little 
moment.  There  is  no  Scripture  directory  on  this  subject.  Trine 
immersion  and  sprinkling  were  early  in  the  Church.  The  Church 
of  Geneva  under  Calvin  and  Beza  sprinkled  once,  other  churches 
thrice.  Some  ancient  documents  of  the  Church  insist  strongly 
upon  the  application  of  water  three  times. 


LECTURE    XXIV. 

CHEISTIAN    BAPTISM — THE  SUBJECT  CONTINUED. 

We  are  employed,  first,  witli  those  prescribed  actions  wliicTi,  to- 
gether with  the  visible  sign,  constitute  the  elements  of  the  sacra- 
ment of  Christian  Baptism. 

We  have  said  that  the  ministers  of  the  Word  must  apply  pure 
water,  by  immersion,  affusion,  or  sprinkling.  We  now  proceed  to 
observe, 

Second.  That  the  Word  of  Qod  must  he  united  with  that  application 
of  the  water  in  baptism,  to  constitute  that  ordinance  a  sacrament. 

1.  The  Word  of  God  in  baptizing,  must  be  proclaimed  in  the 
form  which  the  Lord  Christ  prescribed.  Whatever  explanations 
ministers  may  choose  to  make  on  occasion  of  administering  bap- 
tism, from  the  Holy  Scriptures,  yet  they  must  publish  that  they 
do  baptize  "  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost." 

With  a  view  to  explain  the  import  of  these  words,  and  to  secure 
in  the  Church  the  preaching  of  those  truths  which  are  immediately 
connected  with  baptism  and  its  administration,  what  are  called 
"forms  of  baptism"  were  drawn  up  and  approved,  and  are  now 
required  to  be  read,  when  infants  or  adults  are  to  be  baptized.  Of 
these  forms,  (one  of  which  is  the  composition  of  the  very  learned 
and  celebrated  Polish  reformer,  John  a  Lasco,)  I  shall  have  occa- 
sion to  speak  hereafter.  But  independent  of  these  forms,  let  the 
administration  of  baptism  be  a  part  of  the  worship  of  God,  and  be 
accompanied  with  the  promulgation  of  divine  truths. 

2.  The  publication  of  the  name  of  the  individual  receiving  bap- 
tism by  the  pastor,  is  in  no  respect  an  act  that  is  sacramental.  No 
injury  is  done  by  it,  and  therefore  it  is  generally  used  in  the 
churches. 


Lect.  XXIV.]  Baptism — United  with  the   Word.  41? 

(1.)  Here  let  me  observe,  that  some  have  objected  to  the  admin- 
istration of  baptism  being  called  a  "christening,"  that  is  to  say, 
making  the  subject  of  it  a  Christian.  But,  before  we  dispute 
about  the  use  of  terms,  it  would  be  proper  to  fix  their  meanings 

If  by  "christening"  be  meant,  making  a  person  by  baptism  a 
real  convert  or  true  Christian  in  the  sight  of  God,  the  application 
of  the  term  is  highly  improper,  as  it  serves  to  convey  false  doc- 
trine ;  for  water  baptism  is  not  regeneration  by  the  Spirit  of  God, 
and  cannot  effect  a  renewing  of  the  heart. 

(2.)  Many  of  the  ancient  Fathers,  it  is  true,  call  baptism  "  re- 
generation," and  denominate  the  baptized,  "the  regenerated;"  but 
then  they  use  the  terms  "  regeneration"  and  "regenerated,"  to  ex- 
press, as  both  the  Jews  and  heathen  philosophers  did  in  a  loose 
sense,  a  change  in  one's  relative  state :  to  convey  the  same  idea,  they 
call  the  baptized  also  "  the  enlightened,"  as  those  who  now  sus- 
tained a  new  relation ;  a  relation  to  those  who,  in  opposition  to  the 
heathens,  were  the  "children  of  light,"  and  who  themselves  were 
professedly  "  light  in  the  Lord." 

Now,  in  such  a  sense,  if  by  the  term  "christening"  be  under- 
stood to  signify,  that  the  person  baptized  is  either  received  into 
the  gteat  Christian  community  called  the  visible  Church,  or  pub- 
licly recognized,  if  an  infant,  to  be  a  member  of  that  Church,  there 
can  be  no  injury  in  the  use  of  that  term.  But  the  sense  in  which 
words  are  used  does  not  always  go  along  with  them ;  hence  arises 
their  abuse  in  the  application. 

(3.)  Accordingly,  some  writers  among  the  ancients,  in  conse- 
quence of  the  use  of  the  term  "regeneration"  to  signify  baj)tism, 
and  of  "illumination"  to  express  the  same  thing,  did  come  to 
believe  and  say,  that  water  baptism  did  operate  to.  remove  original 
sin  from  infants  and  to  sanctify  their  hearts :  and  from  the  use  of 
the  word  "  enlightened,"  to  describe  the  baptized,  arose  a  general 
misunderstanding  of  certain  passages  of  Scripture,  especially  Heb. 
vi.  4,  "  For  it  is  impossible  for  those  who  were  once  enlightened," 
etc. ;  and  then  a  disposition  to  defer  their  baptism,  by  persons  who 
professed  their  faith,  until  just  before  their  death. 

The  word  "  christening,"  therefore,  ought  in  its  application  to 
baptism  to  be  discountenanced.    This  sacrament  ought  to  be  called 
by  its  proper  name,  and  those  who  partake  of  it  should  be  de- 
nominated, the  "baptized." 
27 


418  Pastoral  Duties.  [Lect.  XXIV. 

(4.)  But  many  in  tlie  Church  of  England,  and  also  among  the 
Lutherans  and  Methodists,  adhering  to  the  loose  phraseology  of 
the  ancient  Fathers,  do  teach  that  "baptism  effects  an  inward 
change,"  and  is  accompanied  with  regenerating  grace  in  the  soul,  so 
that  infants  are,  in  a  certain  sense,  inwardly  sanctified.  The  Church 
of  Rome  is  more  bold,  and  proclaims  aloud,  "that  both  baptism 
and  the  mass  do  communicate  pardon  and  sanctification  '  ex  operc 
operato.'' "  This  is  one  of  the  corrupt  doctrines  of  the  Council  of 
Trent.     I  here  add  the  following,  on  the  subject  of 

Baptismal  Regeneration". 

I  shall  not  detain  you  long,  after  what  has  been  said  in  relation 
to  the  sacraments  in  general,  in  proving  that  baptism  is  not 
regeneration,  and  cannot  effect  it ;  understanding  here  by  regener- 
ation, a  radical  change  of  the  heart. 

I.  The  material  substance  used  in  baptism  cannot  reach  the 
mind,  and  therefore  cannot  operate  a  moral  change.  Water,  as  it 
is  applied  in  baptism,  cannot  even  remove  the  filth  of  the  body ; 
it  is  only  a  sign  of  cleansing,  and  therefore  not  the  cleansing  itself: 
much  less  can  it  purify  the  heart,  which  is  beyond  its  influence. 

"We  know  this,  say  our  opponents,  but  baptismal  water  is  a  sac- 
rament :  as  such,  the  Spirit  and  grace  of  God  cooperate  with  it 
to  regenerate  the  mind.  It  is  not  the  water,  but  Divine  power  and 
blessing  that,  iyi  haptism,  produces  the  change.     We  reply : 

Then  God  must  have  determined  to  connect  his  efficacious 
grace  invariably  and  inseparably  with  the  sacraments.  But  we 
deny  that  God  hath  so  determined.  We  affirm  that  his  renewing 
and  sanctifying  grace  is  no  more  connected  with  the  sacraments 
than  it  is  with  the  ministration  of  the  Word ;  and  if  there  be  a 
blessing  in  the  sacraments,  that  blessing  is  given  according  to  the 
promises  of  the  Word.  There  is  a  promise  of  God  that  the  recip- 
ients of  the  sacraments  shall  stand  in  a  covenant  with  him,  but  no 
promise  that  they  shall  be  converted  and  sanctified  in  heart.  We 
therefore  argue, 

II.  That  all  who  partook  of  the  sacraments  in  the  ages  past, 
would  have  been  real  converts.  But  the  Israelites  were  not ;  some 
of  them  were  Jews  outwardly  only,  some  Jews  inwardly.  Hun- 
dreds who  were  circumcised,  and  who  ate  the  passover,  lived  and 
died  in  their  sins.     Simon  Magus  was  baptized;  yet  he  remained 


Lect.  xxrv.]  Baptism — Baptismal  Regeneration.  419 

"in  the  gall  of  bitterness  and  in  the  bonds  of  iniquity."  Every 
one  knows  that  many,  both  adults  and  infants,  are  now  baptized, 
who  continue  unconverted,  etc. 

III.  Of  adults,  faith  and  repentance,  graces  which  are  expressive 
of  an  inward  change  of  heart,  are  required  before  baptism ;  and 
therefore  baptism  cannot  be  regeneration. 

IV.  Eegeneration,  or  the  reneival  of  the  mind,  is  necessary  to  sal- 
vation ;  but  baptism  w  not,  etc. 

Y.  It  is  left  to  the  discretion  of  ministers  to  administer  the 
sacraments ;  but  the  Holy  Spirit,  who  alone  can  create  a  clean 
heart  in  a  sinner,  is  not  at  their  disposal.  "The  vdnd  bloweth 
where  it  listeth,"  etc.,  etc. 

The  next  subject  in  relation  to  Christian  Baptism,  is, 

4.  The  thing  signified  therein. 

We  now  proceed  to  the  consideration  of  what  is  signified  and 
sealed  by  water  baptism  in  the  Christian  Church. 

Baptism  signifies  and  seals  the  various  grace  of  the  covenant,  more 
or  less,  according  to  the  revelations  and  promises  of  the  Word,  or 
according  to  the  moral  or  spiritual  state  and  tem23er  of  the  baptized. 

(1.)  The  grace  of  that  everlasting  covenant  which  God  hath  given 
to  his  Church  is  various  grace,  as  the  apostle  teaches  in  Romans, 
comprehending  various  inestimable  external  relations  and  privi- 
leges, and  all  the  blessings  of  salvation  here  begun,  and  consum- 
mated in  glory.  As,  (to  enumerate  some  of  those  various  rela- 
tions, privileges  and  mercies,)  relation  to  God  in  covenant ;  relation 
to  his  visible  Church,  in  which  the  Spirit  by  means  Avorks  salva- 
tion ;  relation  to  families  in  which  religious  instruction  is  commu- 
nicated and  prayer  is  made;  the  enjoyment  of  the  Word  and 
ordinances  of  worship,  and  of  all  the  light  which  is  thereby  afforded 
and  the  motives  thereby  propounded ;  then  actual  pardon,  peace 
with  God,  sanctification,  consolation  and  hope  in  Christ,  and 
eternal  life  in  heaven. 

(2.)  Now  this  various  gi'ace  of  the  covenant  is  not  so  united  and 
compacted  together,  as  that  the  whole  is  communicated  to  all  in 
the  covenant.  No :  the  connection  of  the  blessings  is  not  natural 
and  indissoluble,  but  moral,  and  regulated  by  the  terms  and  law.'^ 
of  the  Divine  Word  and  of  the  covenant.  Hence  portions  of  that 
grace  may  be  enjo3^ed  by  some,  because  of  their  temper  towards 
God,  which  are  not  communicated  to  others  of  a  different  temper. 


420  Pastoral  Duties.  [Lect.  XXTV. 

One  in  covenant  may  have  all,  another  only  in  part.  Some  of  the 
children  are  heirs,  -while  other  children  of  the  same  kingdom  shall 
ultimately  be  "cast  out." 

Now,  the  grace  of  the  covenant  is  made  various,  first,  because  the 
covenant  itself  comprehends  a  two-fold  seed:  a  seed  according  to 
the  flesh,  and  a  seed  according  to  the  Spirit ;  and  second,  because 
the  sacraments,  which  are  visible  signs  and  seals  of  that  covenant, 
must  signify  and  seal  mercies  of  some  kind  as  covenant  mercies 
to  all  who  are  permitted  to  enjoy  them. 

If  all  the  grace  of  the  covenant  were  certainly  and  infallibly 
communicated  to  those  who  are  visibly  and  professedly  in  the 
covenant;  and  if  the  sacraments  signified  and  sealed  to  all  the 
whole  measure  of  that  grace,  then  it  would  follow  among  other 
results, 

i.  That  all  in  the  covenant  would  be  true  converts. 

ii.  That  the  Church  would  infallibly  know  all  who  are  the 
Lord's  in  heart.  But  now,  "  God  alone  knoweth  them  that  are 
his." 

iii.  That  the  Church  would  be  incessantly  persecuted ;  and  that 
an  interminable  series  of  miracles  would  be  necessary  to  preserve 
her  in  this  world. 

I  have  been  more  particular  in  my  remarks  here,  as  they  will 
apply  to  the  Lord's  Supper  as  well  as  to  baptism.  But  let  us 
apply  them  to  baptism. 

First.  Infants  are  baptized ;  but  in  respect  of  several  privi^ 
leges  and  benefits  of  the  covenant,  infants,  by  their  natural  inca- 
pacity, are  placed  in  a  state  of  privation.  They  cannot  hear  the 
"Word,  etc.  While  this  fact  is  kept  in  view,  we  proceed  to 
observe. 

Second.  That  infants  may  be  in  a  various  moral  state,  and  no 
doubt  are,  when  they  receive  baptism. 

1.  One  infant  may  be  truly  regenerated  by  the  Holy  Spirit,  as 
there  is  nothing  in  infant  depravity  which  can  obstruct  the  ope- 
rations of  Divine  power :  if  that  depravity  is  a  seed,  which  is  yet 
to  vegetate  and  unfold  in  time  its  poisonous  qualities,  it  may  be 
removed  by  Him  who  created  the  soul  and  has  access  to  it ;  and 
the  seed  of  holiness  can  be  implanted.  The  Scriptures  exhibit 
instances  of  such  infant  conversion. 

Now  in  such  case,  baptism  signifies  and  seals  to  the  infant  all 


Lect.  XXrv.]     Baptism — The  Thing  Signified  Therein.  421 

that  it  can  signify  and  seal,  except  the  actual  enjoyment  of  those 
mercies,  for  which  such  infant  is  yet  naturally  incapacitated, 
though  it  be  morally  qualified  for  such  enjoyment  by  inward 
sanctification.  In  this  way,  God  prepares  infants  born  in  the 
covenant  for  the  heavenly  state,  when  it  is  his  purpose  to  save 
them. 

2.  But  another  infant  may  receive  baptism,  and  not  be  inwardly 
renewed.  Does  the  sacrament  of  baptism,  in  relation  to  such  a 
subject,  signify  and  seal  nothing?  Far  from  it.  The  sacrament  sus- 
tains its  character:  it  does  signify  important  things,  and  does  seal 
according  to  the  jnoral  state  of  its  recipient.  It  signifies  that  the 
infant  is  a  polluted  creature,  and  that  it  can  be  cleansed  and  fitted 
for  heaven  only  by  the  blood  of  Jesus  Christ,  "  which  cleanseth 
from  all  sin,"  and  by  the  operations  of  his  Holy  Spirit.  It  signi- 
fies that  the  purpose  of  grace  extends  to  infants  also,  and  that  of 
such  is  the  kingdom  of  heaven.  It  signifies  that  the  infant  born 
in  the  covenant  sustains  a  visible  and  most  important  relation  to 
the  Church,  and  is  a  plant  in  that  garden  where  labor  is  bestowed 
by  the  servants  of  Christ,  where  rain  falls,  and  where  ''the  brier 
is  changed  into  the  myrtle-tree."  And  baptism  seals  that  the  in- 
fant is  externally  and  solemnly  "sanctified  in  Christ  Jesus;"  set 
apart  for  the  use  and  service  of  his  Saviour;  and,  as  a  member  of 
his  Church  is  a  "  child  federally  holy^''  as  the  apostle  Paul  teaches ; 
and  as  such,  to  be  cared  for  by  the  Church,  to  be  watched  over 
by  the  minister  of  the  Word,  and  to  "be  brought  up  in  the  nur- 
ture and  admonition  of  the  Lord." 

From  the  infant,  let  us  proceed, 

Second.  To  the  adult. 

(1.)  The  moral  states  and  tempers  of  different  adults  are  dif- 
ferent. 

(2.)  An  adult  is  baptized,  like  Simon,  on  the  profession  of  his 
faith,  and,  as  is  the  fact  with  not  a  few,  may  be  impenitent  and 
unrenewed  in  heart,  and  perhaps  hypocritical.  In  this  case,  does 
baptism  lose  its  sacramental  character  ?  Does  God  set  his  sacra- 
mental seal  to  a  blank  ?     No. 

(3.)  Baptism,  when  administered  to  an  impenitent  and  unrenewed 
adult,  does  signify  that  he  is  "a  branch  in  the  vine,"  a  branch  of 
the  olive-tree,  though  a  barren  one;  that  he  does  sustain  a  relation 


422  Pastoral  Duties.  [Lect.  XXIV. 

to  the  Lord  Jesus  and  liis  visible  Cliurch.  And  it  seals  to  liim  as 
a  member,  the  right  to  enjoy  the  external  privileges  and  blessings 
of  the  covenant ;  those  mercies  which  Paul  considered  to  pertain 
(as  advantages)  to  the  Jews,  (see  Eom.  iii.  1,  2,  3,  compared  with 
Eom.  ix.  4,)  who  were  "children  of  the  covenant,"  noAv  enlarged 
under  the  present  glorious  dispensation,  and  pertaining  to  all  the 
children  of  the  same  covenant,  though  some  of  them  may  be  im- 
penitent and  unrenewed. 

So  well  is  it  understood,  that  baptism,  when  administered  to  an 
unrenewed  adult,  still  retains  its  sacramental  character,  that  if  at 
any  time  he  be  suspended,  and  is  again  restored  on  his  repent- 
ance to  the  communion  of  the  Church,  he  is  never  rebaptized^  not 
even  among  the  Baptists. 

(4.)  But  supposing  an  adult  subject  of  baptism  is  a  "ncAy  crea- 
ture in  Christ  Jesus:"  in  this  case,  what  does  baptism  sigm'fu  and 
seal  f     We  answer : 

It  signifies  and  seals  all  that  it  can  signify  and  seal :  precious 
relations  to  Christ  and  his  Church,  pardon  of  sin,  peace  with  God, 
sanctification  by  the  Spirit,  a  right  to  the  promises,  and  the  heir- 
ship of  an  "inheritance  incorruptible  and  undefiled,  and  that  fadeth 
not  away." 

The  principal  things  therefore  signified  and  sealed  by  baptism, 
are,  first,  relation  to  Abraham's  God  in  covenant;  and  second,  the 
Dlessings  of  justification  and  sanctification.  Hence,  in  stating  the 
design  of  baptism,  this  fact  must  be  promulgated  in  relation  to 
the  character  of  that  sacrament,  without  regard  to  the  true  state 
of  its  recipients.  We  cannot  as  men  determine  their  state,  but  in 
the  spirit  of  Christian  benevolence  avc  consider  it  as  one  of  grace, 
and  speak  accordingly.  So  must  we  exhibit  the  Lord's  Supper 
as  signifying  and  sealing  important  things,  whether  a  Judas  be 
seated  among  the  guests  or  not. 

No  arrangement  which  men  can  make  in  the  supposed  improve- 
ment of  the  visible  Church,  will  remove  from  her  bosom  those 
who  have  "  only  a  naine  to  live."  The  Abrahamic  covenant  is 
designed  to  comprehend  tivo  seeds,  and  the  sacraments,  when  ap- 
plied to  both,  express  facts. 

5.  The  agreement  of  the  sign  icith  the  thing  signified  in  Christian 
baptism. 


Lect.  XXIV.]    Baptism— The  Thing  Signified  Therein.  423 

The  agreement  between  tlie  sign  and  the  thing  signified,  is  so 
obvious  as  to  require  here  no  remarks.  I  shall  therefore  proceed 
immediately  to  inquire  respecting, 

0.  The  laioful  partakers  of  baptism.  These  are  usually  denomi- 
nated the  subjects  of  baptism.  The  subjects  are,  adults  unbap- 
tized  when  they  profess  repentance  and  faith,  and  the  children  of 
parents  in  the  covenant  of  God. 

(1.)  Adults.  Eespecting  the  baptism  of  adults  who  profess  faith 
and  repentance,  there  is  no  dispute  among  those  who  consider  the 
ordinance  of  baptism  to  be  a  standing  sacrament  in  the  visible 
Church. 

(2.)  Infants.  But  besides  adults,  the  Scriptures  teach  that  the 
infant  children  of  those  parents  who  are  baptized,  and  not  excom- 
municated, are  entitled  to  baptism.  This  doctrine  of  infant  bap- 
tism is  rejected  by  those  who  are  denominated  Baptists.  To  dis- 
cuss the  subject  fully  would  require  many  lectures;  yet  here  it 
will  be  proper  to  state,  in  as  few  words  as  possible,  the  arguments 
which  support  the  covenant  right  of  the  children  of  believers  to 
baptism.  The  arguments  are  drawn,  first,  from  the  perpetuity  of 
the  covenant  of  circumcision;  second,  the  institution  of  baptism 
to  supply  the  place  of  circumcision ;  third,  the  relation  which  God 
declares  in  his  Word  that  the  children  of  his  peojjle  sustain  to 
him,  and  to  his  Church;  fourth,  the  examples  of  the  apostles; 
and  fifth,  the  history  of  baptism. 

I.  We  argue  from  the  perpetuity  of  the  Abrahamic  covenant, 
which  secures  the  right  of  infant  church-membership,  and  the 
identity  of  what  are  usually  called  the  Jewish  and  Christian 
Churches. 

This  source  of  argument  has  purposely  been  opened  in  former 
lectures.  We  have  proved  that  God  did  enact  the  law  of  inflmt 
church-membership ;  that  this  law  did  continue  in  force  from  the 
establishment  of  the  covenant  of  circumcision  down  to  the  com- 
mencement of  the  New  Testament  dispensation ;  that  neither  the 
abrogation  of  the  rite  of  circumcision,  nor  the  introduction  of  a 
new  dispensation,  could  operate  to  set  aside  thai  laro,  provided  that 
the  covenant  of  which  that  law  was  a  special  privilege,  remained 
in  full  force.  We  proved  that  the  covenant  continues,  and  that 
its  continuance  is  acknowledged  by  the  apostles,  and  therefore 
that  any  partial  silence  about  the  baptism  of  infants  can  be  no 


424  Pastoral  Duties.  [Lect.  XXIV. 

argument  against  the  law  of  infant  cliurcli-membersbip,  when 
Christians  were  brought  into  the  same  covenant,  and  rejoiced  that 
the  promise  was  to  them  and  to  their  children. 

(i.)  The  law  of  infant  church-membership,  then,  is  unrepealed. 

(ii.)  Or,  the  repeal,  if  there  was  one,  must  be  in  express  terms. 
Nothing  of  this  sort  is  to  be  found  in  the  Sacred  Scriptures,  other- 
wise the  Baptists  would  have  addu.ced  it  long  since.  If  the  Abra- 
hamic  covenant  stands,  so  that  "  the  blessings  do  come  to  the  Gen- 
tiles through  faith,"  then  we  require  some  passage  in  which  Jehovah 
hath  said,  that  the  seed  of  believers  shall  not  he  baptized,  nor  stand  in 
his  covenant  any  more.  But  no  such  passage  exists ;  but  the  con- 
trary can  be  shown. 

We  remarked,  that  the  existence  of  the  Abrahamic  covenant 
secures  the  identity  of  the  Jewish  and  Christian  Churches.  These 
were  one  society,  placed  at  different  times  under  those  various 
divine  rules,  all  subservient  to  the  great  scheme  of  redemption. 
In  proof  of  this,  we  might  adduce  many  passages ;  but  it  will  be  suf- 
ficient to  mention  Matt.  xxi.  43;  Eom.  xi.  17-24;  vii.  2  ;  Gal.  iv. ; 
Eph.  ii. 

To  which  add,  that  the  Church,  being  a  society  composed  of 
those  whom  God  caUs  by  his  Word,  and  governs  by  his  laws,  and 
ever  sustaining  the  same  great  relations  to  the  Saviour,  she  must 
be  one  under  both  dispensations. 

II.  We  argue,  secondly,  that  baptism  is  instituted  to  occupy  the 
place  of  circumcision,  which  was  abrogated  under  the  new  dis- 
pensation. This  is  denied  by  the  Baptists.  Let  us  here  make  a 
supposition.  It  is  this :  If  on  the  institution  of  baptism  and  the 
abrogation  of  circumcision,  the  Saviour  had  said  that  infants 
should  not  be  baptized,  would  any  have  denied  that  baptism  came 
in  the  place  of  circumcision  ?  Not  one.  It  then  appears  that  this 
is  now  denied,  because  the  Eedeemer  did  not  in  so  many  words 
exclude  infants ;  and  because,  if  the  truth  be  affirmed  on  this  sub- 
ject, an  argument  will  be  drawn  from  the  circumcision  of  infants 
to  the  baptism  of  infants. 

And  is  baptism  less  fit  to  come  in  the  place  of  circumcision,  be- 
cause it  is  applied  to  infants  ?  No :  it  possesses  a  greater  fitness 
and  similarity  on  this  very  account ;  especially  when  the  promise 
is,  to  believers  and  their  "  seed." 

On   a  former  occasion  we  proved  fi:om  Col.  ii.  4,  that  un- 


Lkct.  XXIV.]         Baptism — Infants  Entitled  Thereto.  425 

less  baptism  occupied  the  place  of  circumcision,  believers  could 
not  be  called  the  "circumcised,"  because  thej  had  been  "buried 
with  Christ  in  baptism;"  nor  could  baptism  be  called  "the  cir- 
cumcision of  Christ,"  or  Christian  circumcision.     We  now  observe, 

(i.)  That  the  very  nature  and  end  of  baptism,  as  it  is  distinct 
from  the  Lord's  SupjDcr,  proves  that  it  came  in  the  place  of  circum- 
cision, etc. 

(ii.)  So  well  was  this  understood  in  the  primitive  Church, 
that  some  at  length  formally  inquired  of  a  council  of  ministers, 
amounting  to  sixty-six,  among  whom  was  Cyprian,  assembled  at 
Carthage,  A.  D.  253,  or  a  century  after  the  apostles,  "  whether  an 
infant  might  be  baptized  before  it  was  eight  days  old?"  This 
question  would  never  have  arisen,  had  they  not  understood  that 
baptism  had  come  in  the  place  of  circumcision.     Therefore, 

(iii.)  Admitting  now,  that  baptism  came  in  the  place  of  circumci- 
sion, we  are  to  conclude  that,  without  some  express  limitation,  it 
must,  with  regard  to  its  subjects,  have  the  same  extent.  Objection : 
"  But  there  is,"  say  the  Baptists,  "  an  express  limitation  here :  for  the 
Redeemer  said,  *  He  that  believeth,  or  exercises  that  faith  which  is 
accompanied  Avith  repentance,  shall  be  saved.'  Here  then  bap- 
tism is  restricted  to  those  who  repent  and  believe."  This  objec- 
tion is  easily  answered:  for,  first,  God  required  Abraham,  and 
adults  in  his  family,  to  walk  before  him.  Infants  could  not  so 
walk :  were  they  therefore  excluded  from  circumcision  ?  No. 
Second,  the  apostle  Paul  tells  us  that  the  circumcised  were  bound 
"  to  keep  the  whole  law."  Infants  could  not  do  this  :  were  they 
left  uncircumcised  on  this  account  ?  No.  Third,  the  obligations 
of  the  moral  law  rest  upon  an  intelligent  creature  so  soon  as  he 
comes  into  existence,  and  he  is  considered  to  be  responsible  when- 
ever his  natural  capacities  are  unfolded.  The  same  principle  en- 
ters into  the  constitution  of  civil  society.  Fourth,  we  remark, 
then,  that  infants  are  bound  to  repent,  to  believe,  and  to  love  God, 
so  soon  as  they  have  the  natural  capacity.  But  the  obligations  of 
religion  can  be  imposed  before  that  period.  Hence  God  required 
the  mothers  in  Israel  to  appear  with  the  sucklings  at  their  breast, 
to  enter  into  covenant  with  him. 

III.  We  argue,  thirdly,  from  the  relations  which  God  declares  in 
his  Word,  that  the  children  of  his  people  sustain  to  him  and  to 
his  Church. 


426  Pastoral  Duties.  [Lect.  XXIV. 

(i.)  Under  the  ancient  economy,  and  by  virtue  of  the  Abra- 
hamic  covenant,  the  children  of  those  in  covenant,  as  we  have  be- 
fore proved,  sustained  a  relation  to  God  which  no  other  children 
in  the  world  did.  Hence  Jehovah  calls  himself  "  their  God,"  in 
that  very  relation  in  which  he  was  Abra'ham's  God,  and  claims 
them  as  his  property.  Nor  can  it  be  said  that  this  relation  was 
founded  upon  the  national  covenant  of  Horeb  and  the  Theocracy, 
for  it  existed  before  Moses  lived. 

(ii).  The  Jews  and  their  offspring  were  the  children  of  the  king- 
dom, and  our  Lord  said  of  infants,  "of  such  is  the  kingdom  of 
heaven." 

(iii.)  But  to  exhibit  this  fact  clearly,  we  offer  1  Cor.  vii.  14: 
"For  the  unbelieving  husband  is  sanctified  by  the  believing"  or 
Christian  "  wife,  and  the  unbelieving  wife  is  sanctified  by  the  hus- 
band :  else  were  your  children  unclean,  but  now  are  they  holy^ 

This  is  a  passage  which,  because  it  speaks  the  language  of  the 
Abrahamic  covenant  long  understood  in  the  visible  Church,  every 
attempt  has  been  made  to  explain  away ;  but  those  attempts,  from 
the  false  facts  and  absurdities  which  they  comprehend,  serve,  to 
the  reflecting  mind,  to  exhibit  the  true  sense.  In  what  sense  do 
the  adversaries  say  that  the  apostle  here  describes  children^  when 
one  of  the  parents,  already  married  according  to  civil  usage  and 
law,  is  a  Christian,  and  the  other  a  pagan,  to  be  holy  ?  Why,  said 
the  Mennonist  writers,  it  signifies  that  those  children  are  legitimate, 
not  bastards!  Here  then,  for  the  first  time  in  Scripture,  "holy" 
signifies,  not  bastard.  Here,  for  the  first  time,  the  apostle  is  made 
to  declare  that  the  faith  of  one  parent  in  Christianity  makes  mar- 
riage lawful  which  was  unlawful  oh  initio^  and  children  legitimate, 
which  were  before  bastards.  Here,  for  the  first  time,  and  con- 
trary to  all  history,  the  apostle  is  made  to  deny  the  validity  of 
marriages  according  to  law,  among  the  heathen.  But'I  shall  not 
add  a  word  more,  as  you  will  find  the  subject  ably  discussed  by 
Dr.  Mason  on  the  Church. 

The  apostle  evidently  uses  the  word  "  holy,"  to  signify  ecclesi- 
astical relations;  and  that  the  children  of  one  believing  parent 
sustained  covenant  relations  to  God  and  his  Church.  Noav  this 
doctrine  was  old  doctrine  among  the  Jews,  well  understood  when 
married  proselytes  were  received,  etc. 

IV.  I  pass  on  to  the  fourth  source  of  evidence,  viz:  apostolic 
example. 


Leot.  XXIV.]        Baptism — Infants  Entitled  Thereto.  427 

Here  it  must  be  observed, 

(i.)  That  the  Spirit  of  God  has  not  seen  fit  to  detail  to  us  the 
history  of  the  primitive  Church.  After  the  ascension  of  our  Lord, 
the  events  recorded  are  few  in  number,  principally  in  the  "Acts 
of  the  Apostles,"  and,  as  they  are  recorded  in  this  book,  relate  either 
to  what  transpired  under  the  ministry  of  the  apostles  in  the  Holy 
Land  and  among  the  Jews,  or  to  what  occurred  in  the  course  of 
Paul's  ministry  among  his  countrymen  and  among  the  Gentiles, 

(ii.)  That  to  expect  accounts  of  infant  baptisms  in  the  his- 
tory of  the  apostles'  ministry  among  the  Jews^  is  to  require  what  is 
not  necessary.  The  Jews  were  in  the  daily  practice  of  admitting 
their  own  children  and  the  children  of  proselytes  into  the  covenant 
of  circumcision — the  latter,  by  baptism.  We  cannot  therefore  be 
surprised,  that  no  infant  baptisms  are  recorded  among  them  under 
the  new  dispensation  of  the  Abrahamic  covenant ;  but  if  infants 
among  the  Hebrew  Christians  were  not  received,  we  should  express 
our  unfeigned  surprise  that  this  important  circumstance  is  no  ivhere  in 
Scripture  stated  to  have  attracted  the  attention,  nor  to  have  excited 
one  objection,  among  the  Jewish  believers.  Let  us  now  turn  to 
the  Gentiles,  and  to  the  ministry  of  the  man  who  was  "the  apos- 
tle of  the  Gentiles."  A  few  chapters  in  the  Acts  of  the  Apostles, 
(and  very  few  indeed,  if  we  exclude  the  accounts  of  his  conversion, 
his  trial,  voyage,  and  shipwreck,)  are  occupied  with  the  direct 
ministry  of  Paul.  What  then  is  said  about  his  baptisms  among 
the  Gentiles  ?  He  tells  us  himself  all  the  facts  on  this  subject. 
1  Cor.  i.  14:  "I  thank  God  that  I  baptized  none  of  you  but  Cris- 
pus  and  Gaius;"  and,  "  I  baptized  all  the  household  of  Stephanas; 
besides,  I  know  not  whether  I  baptized  any  other." 

Under  his  eye,  we  are  told  that  the  disciples  of  John  were  re- 
baptized,  and  also  "  that  Lydia  was  baptized,  and  her  household." 

Now  review  these  facts.  Crispus  had  a  family,  but  we  have  no 
evidence  that  when  he  received  baptism,  his  conversion  brought 
his  wife  to  embrace  the  Christian  feith ;  and  Gaius,  for  aught  we 
know  to  the  contrary,  may  have  been  a  single  or  unmarried  per- 
son. Then  we  have  "  Stephanas  and  his  household."  This  Ste- 
phanas is  supposed  by  some  to  have  been  the  jailer  at  Philippi ;  if 
not,  then  we  have  besides  Stephanas  and  his  household,  the  jailer 
and  his  househokl,  and  Lydia  and  her  household,  baptized  in  im- 
mediate connection  with  Paul's  ministry:  so  that  there  will  be 


428  Pastoral  Duties.  [Lkct.  XXTV. 

three  households  and  two  individuals  included  in  these  accounts. 
This  is  very  expressive  of  such  facts  as  we  wish  to  establish  :  for 
in  these  narratives,  short  as  they  are,  we  find  households  and  bap- 
tisms associated — an  association  formed  by  the  Abrahamic  cove- 
nant alone — an  association,  too,  in  cases  where  only  the  heads  of 
the  families  are  said  to  have  believed — an  association  which,  in  the 
accounts  of  the  ministry  of  Baptist  preachers,  is  never  formed.  I 
shall  not  enlarge  here,  but  conclude  with  observing  that  the  fifth 
source  of  evidence,  viz :  the  history  of  baptism,  will  be  opened  in 
the  next  lecture. 


LECTUKE    XXV. 

CHRISTIAN"   BAPTISM— THE  SUBJECT  CONTINTJED. 
HISTORY  OF  BAPTISM — ITS  PASTORAL  ADMINISTRATION. 

I  SHALL  be  obliged  here  to  study  brevity,  and  comprebend  all 
my  remarks  on  tbe  bistory  of  baptism  and  tbe  pastoral  administra- 
tion of  tbis  sacrament,  witbin  tbe  limits  of  tbis  lecture. 

I.  HisTOBY  OF  Baptism. 

Tbe  subject  is  bere  treated  simply  as  it  is  a  source  of  evidence, 
tbat  tbe  law  of  infant  cburcb-membersbip  was  acknowledge  d  to  be 
in  force  in  tbe  Cbristian  Cburcb,  by  tbe  administration  of  baptism 
to  infants. 

In  giving  tbe  bistory  of  baptism,  so  far  as  it  is  necessary  to 
establisb  our  doctrine  of  tbe  unrepealed  law  of  infant  cburcb-mem- 
bersbip, it  will  be  necessary  neitber  to  refer  to  adult  baptism,  nor 
to  detail  tbe  corruptions  wbicb  soon  infected  tbe  ordinance.  Let 
it  suffice  to  remark,  tbat  tbe  primitive  Christians  bad  not  meeting- 
bouses  and  otber  conveniences  for  tbe  observance  of  tbe  laws  of 
tbeir  religion :  bence  tbey  would,  in  administering  baptism,  very 
naturally  seek  some  stream  or  pool  of  water,  and  there^  before  wit- 
nesses, bear  tbe  confession  of  faitb  wbicb  tbe  adults  made,  and  tben 
baptize  tbem  by  a  trine  immersion  in  tbe  name  of  tbe  Fatber,  and 
of  tbe  Son,  and  of  tbe  Holy  Gbost.  Tbis  was  tbe  usual  practice. 
But  our  biisiness  just  now  is  witb  tbe  baptism  of  infants. 

In  taking  up  tbe  historical  testimonies  in  favor  of  tbe  practice  in 
tbe  ancient  Cburcb,  of  infant  baptism,  it  will  not  be  necessary  to 
advance  beyond  tbe  age  of  Fatber  Augustine ;  for  it  is  acknow- 
ledged, tbat  during  tbe  centuries  subsequent  to  tbat  age,  tbe  bap- 
tizing of  infants  was  tbe  universal  practice  of  tbe  visible  Cburcb.    If 


430  Pastoral  Duties.  [Lect.  XXV. 

ttie  Baptists  plead  an  exception  by  the  Waldenses,  we  shall  attend 
to  the  faith  and  practice  of  that  people,  in  its  proper  place. 

1.  The  teachers  and  pastors  who  acted  with  the  apostles,  and 
under  their  inspection,  were  men  distinguished,  not  by  their 
learning,  but  by  their  fervent  piety  and  zeal.  They  were  em- 
ployed in  preaching,  not  in  writing.  Few  of  them  wrote  any 
thing ;  and  those  who  did  write,  were  intent  upon  stating  some 
well-known  truths  in  opposition  to  the  enemies  of  Christianity,  and 
exhorting  to  holy  practice,  and  not  in  describing  the  baptisms  in 
the  Church,  nor  mentioning  any  circumstance  in  relation  to  this 
ordinance  except  incidentally.      In  this  manner, 

2.  Hermes,  an  apostohc  Father,  tells  us  that  "infants  are  valued 
by  the  Lord." 

3.  Justin  Martyr  says  in  his  Apology,  "  Several  persons  among 
us  of  sixty  and  seventy  years  old,  of  both  sexes,  who  were  made 
disciples  {eixaOrjTevdTjoav^  the  very  word  that  we  find  in  the  com- 
mission. Matt,  xxviii.)  to  Christ  in  or  from  their  childhood,  do 
continue  uncorrupted,"  (or  virgins.)     On  these  words  we  remark : 

(1.)  Justin  Martyr  had  no  Jewish  prejudices,  operating  in  favor 
of  the  doctrine  of  infant  church-membership. 

(2.)  He  wrote  about  one  hundred  and  five  years  after  the  Re- 
deemer's ascension. 

(3.)  Those  persons  who  were  made  disciples  to  Christ  sixty  or 
seventy  years  before  this,  must  have  been  born  about  thirty-six  or 
forty-six  years  after  the  Saviour  was  received  up  into  glory,  and 
consequently  must  have  existed  in  the  days  of  the  apostles ;  and  I 
need  not  observe,  that  by  baptism  alone  can  infants  be  made  disci- 
ples to  Christ. 

4.  Irenasus — A.  D.  150.  About  thirty  or  forty  years  after  Jus- 
tin Martyr,  Irenseus,  speaking  of  the  Saviour,  says,  "  He  came  to 
save  all  persons  by  himself;  all  I  mean  who  by  him  are  regener- 
ated (or  baptized)  unto  God — mfants  and  little  ones  and  children, 
and  youths,  and  elder  persons."     On  these  words  I  remark, 

(1.)  That  no  man  could  know  that  infants  were  changed  in  their 
hearts;  of  this  inward  change,  the  ancient  father  does  not  and 
cannot  speak :  but, 

(2.)  Their  baptism  could  be  known ;  and  in  the  language  of  the 
early  writers,  the  term  "regeneration,"  denoting  a  change  of  rela- 
tive state,  was  commonly  used  to  express  baptism. 


Lect.  XXV.]  Baptism — Infants  Entitled  Thereto.  431 

5.  Tertullian,  A.  D.  200,  down  to  the  age  of  Atlianasius,  A.  D. 
320.  Tertullian,  by  dissuading  parents  from  exhibiting  such  haste 
to  have  their  infants  baptized,  (whatever  may  have  been  his  own 
errors,)  plainly  proves  that  infant  baptism  was  the  prevailing 
practice. 

6.  Origen  says,  "  Hear  David  speaking :  '  I  was,'  says  he,  '  con- 
ceived in  iniquity,  and  in  sin  did  my  mother  bring  me  forth;' 
showing  that  every  soul  that  is  born  in  the  flesh  is  polluted  with 
the  tilth  of  sin  and  iniquity.  Besides  all  this,  let  it  be  considered 
what  is  the  reason,  that  whereas  the  baptisfti  of  the  Church  is 
given  for  forgiveness  of  sins,  infants  also  are  by  ^he  usage  of  the 
Church  baptized;  when,  if  there  were  nothing  in  infants  that 
wanted  forgiveness  and  mercy,  the  grace  of  baptism  would  be 
needless  to  them." 

7.  We  should  now  direct  your  attention  to  the  testimony  of 
Cyprian,  bishop  of  Carthage ;  but  we  have  stronger  testimony  on 
this  subject,  arising  from  the  resolves  of  upwards  of  sixty  bishops 
together  with  Cyprian,  met  in  council  A.  D.  253,  that  is,  a  century 
and  a  half  after  the  apostles.  Before  this  council,  a  question  was 
brought  by  Fidus,  a  country  pastor,  "  Whether  an  infant  might 
be  baptized  before  it  was  eight  days  old  ?"  A  synodical  epistle 
was  written  in  answer  to  this  question :  you  can  read  the  ej^istle 
in  Wall's  History.  In  it  are  these  sentiments :  "If  the  greatest 
offenders  have,  when  they  come  to  believe,  forgiveness  of  sins, 
and  no  person  is  kept  off  from  baptism,  how  much  less  reason  is 
there  to  refuse  an  infant  newly  born."  Our  business  is  not  with 
their  reasons,  but  with  the  broad  fact  which  this  synod  establishes, 
that  infant  baptism  was  the  universal  practice  of  that  age. 

A  Baptist  writer  says,  "  that  infant  baptism  had  its  origin  in 
this  council."  But  this  is  evidently  absurd ;  for  the  very  ques- 
tion proposed  for  discussion,  and  the  manner  of  deciding  it,  sup- 
pose i]ifant  baptism  to  have  been  of  long  and  uniform  practice 
in  the  Church. 

We  arc  willing  that  all  the  proceedings  of  this  council  shall 
decide  this  matter ;  and  if  inflmt  baptism  had  its  origin  before 
this  council,  then  we  are  confident  that  origin  will  be  found  in  the 
apostolic  age. 

8.  Again,  take  the  words  of  Optatus,  A. D.  360 :  "As  many  of 
you  as  have  been  baptized  in  the  name  of  Christ,  have  put  on 


432  -  Pastoral  Duties.  [Lkct.  XXV. 

Christ.  Oil !  what  a  garment  is  this,  that  is  always  one  and  never 
renewed ;  that  decently  fits  all  ages  and  all  shapes ;  it  is  neither  too 
hig  for  infants,  nor  too  little  for  men,  and  without  any  alteration  fits 
women  J^ 

Here  let  me  remark,  that  this  was  the  period  after  A.-D.  200, 
when  some  disputes  arose  about  the  quantity  of  water  to  be  used 
in  baptism,  but  not  about  the  lawfulness  of  infant  baptism.  Some 
heretics  rejected  baptism  altogether,  as  they  rejected  portions  of 
the  Sacred  Scriptures ;  and  others  opposed  in  various  degrees  in- 
fant baptism :  but  the  Catholic  Church  considered  the  children  of 
believers  to  be  comprehended  in  the  covenant,  and  baptized  them 
in  their  infancy.  Yet  while  this  was  the  practice,  it  was  con- 
tended by  some,  that  the  mode  of  immersion  should  never  be 
departed  from ;  and  this  very  dispute  shows,  that  immersion  was 
not  and  had  not  been  the  invariable  mode.  Christian  pastors  had 
administered  baptism  to  those  who  were  confined  to  their  beds, 
and  to  many  in  prison.  Eusebius  tells  us,  that  one  Basiledes,  hav- 
ing heard  the  Word,  and  witnessed  the  martyrdom  of  a  Christian 
lady,  Poramiana,  at  Alexandria,  became  a  convert  to  the  Christian 
faith ;  whereupon  he  was  thrown  into  prison,  and  there  having 
made  confession  of  his  faith,  he  was  baptized  by  some  presbyters 
who  were  his  fellow-prisoners. 

Cyprian  therefore  wrote  in  opposition  to  the  opinion,  that  im- 
mersion was  indispensably  necessary  to  baptism.  "It  is  a  lawful 
baptism,"  he  taught,  (1.  iv.  chap.  7,)  "whether  the  subject  have 
water  poured  upon  him,  or  be  immersed."  Again  he  says,  (Epis. 
66 :)  "  Does  any  one  think  that  they  obtain  nothing,  who  have  the 
water  poured  upon  them  ?  In  fact,  those  who  are  sprinkled  with 
water  are  baptized."  Take,  in  connection  with  this,  the  words  of 
Tertullian:  "We  are  three  times  immersed,"  he  says,  "speaking 
no  otherwise  than  what  Christ  commanded  in  the  gospel ;  and  we 
are  not  once  but  thrice  sprinkled,  according  to  the  three  Divine 
Persons."     (De  Coron :  vol.  5,  ad  Prax.) 

9.  Gregory  Nazianzen  testifies,  that  Basil,  bishop  of  Csesarea, 
was  baptized  in  his  infancy ;  which  baptism  must  have  occurred 
about  two  hundred  and  thirty  years  after  the  death  of  John,  or 
A.D.  330.  This  father  says,  "Let  the  child  be  dedicated  from 
his  cradle.  Thou,  as  a  faint-hearted  mother,  (persecutions  still  on 
foot,)  art  afraid  of  giving  him  the  seal,  because  of  the  weakness 


Lkct.  XXV.]  Baptism — Infants  Entitled  Thereto.  433 

of  nature.     Give   to  him  the  Trinity,  that  great  and  excellent 
preservative," 

Gregory  Nazianzen  believed,  "that  infants  dying  unbaptized, 
were  in  a  middle  state  between  happiness  and  torment.  If  an 
infant  tlierefore  were  likely  to  die,  he  would  have  baptism  imme- 
diately administered  to  it.  Otherwise  its  baptism  might  be  de- 
ferred till  it  was  three  years  old."  We  let  his  curious  notions 
alone,  and  rest  upon  the  fact,  that  in  his  age  infants  in  certain  cir- 
cumstances were  considered  to  be  the  proper  subjects  of  baptism. 

10.  Ambrose,  indeed,  finds  a  type  in  the  miracle  of  the  waters  of 
Jordan  returning  backward,  where  none  exists ;  but  in  making 
out  the  antitype,  he  refers  to  the  practice  of  infant  baptism,  by 
which,  he  says,  "those  infants  that  are  baptized  are  reformed  back 
again,  from  wickedness  to  the  primitive  state  of  their  nature." 

Take  some  of  the  writers  from  A.  D.  380,  to  Augustine,  A.  D. 
400. 

11.  Chrysostom  says,  "that  one  may  receive  baptism  in  the 
very  beginning  of  his  age  or  infancy."  In  another  place  he  says, 
"those  that  are  baptized,  some  of  them,  forasmuch  as  they  were 
children  when  they  received  it."  This  father  had  very  imperfect 
knowledge  of  the  Abrahamic  covenant ;  he  understood  the  rules 
of  oratory  better  than  he  did  Paul's  epistles :  yet  he  affords  abun- 
dant proof,  even  in  assigning  a  wrong  reason  for  the  baptizing 
of  infants,  that  infant  baptism  was  the  common  practice  of  the 
Church. 

12.  Athanasius  said,  "We  immerse  children  thrice  in  the  water, 
and  thrice  we  take  them  out." 

But  as  there  had  been  no  doctrine  which  stood  immediately  con- 
nected with  the  sacrament  of  baptism  denied  by  those  who  had  any 
reputation  in  the  Church,  little  comparatively  had  been  said  in 
relation  to  infant  baptism.  Now,  however,  Pelagius  began  to 
propagate  his.  errors.  He  taught  that  children  were  not  polluted 
with  sin ;  and  though  he  did  not  teach  that  infant  baptism  was 
unlawful  and  should  be  discontinued,  yet  his  doctrine  gave  occa- 
sion in  the  Church  to  the  orthodox  divines  to  preach  and  write 
much  in  relation  to  the  baptism  of  infants.  Accordingly,  we  find 
the  testimonies  far  more  numerous  in  support  of  infant  baptism, 
after  the  rise  of  Pelagianism. 

13.  Jerome,  or  Hicronymus,  in  his  dialogue  between  Critobulus 

28 


434  Pastoral  Duties.  [Lect.  XXV. 

and  Atticus,  lias  these  sentiments :  "  Crit.  Tell  me  though,  and 
resolve  all  my  difficulty :  "Why  are  children  baptized  ?  Atticus. 
Do  you  ask  me  ?  Paul  will  answer  you :  '  Death  has  reigned  from 
Adam  to  Moses  over  those  who  have  not  sinned  in  the  likeness 
of  Adam's  transgression.  All  men  are  guilty,  either  by  reason  of 
Adam's  sin  or  their  own  sins.'  " 

14.  To  adduce  all  that  Augustine  has  written  in  evidence  that 
the  Church  practised  infant  baptism,  would  require  much  writing. 
A  few  extracts  here  will  be  sufficient.  Commenting  on  1  Cor.  vii., 
"Else  were  your  children  unclean,  but  now  are  they  holy,"  he 
says,  "for  there  were  then  (when  Paul  wrote)  Christian  infants 
that  were  sanctified,  some  by  the  authority  of  one  of  their  parents, 
some  by  the  consent  of  both." 

(1.)  Now,  by  the  authority  of  one  of  the  parents,  a  child  could 
not  be  rendered  legitimate ;  nor, 

(2.)  Could  it  be  inwardly  sanctified  by  either  or  both  parents. 

(3.)  This  sanctification  is  external  in  the  Church,  and  in  St. 
Austin's  writings  it  signifies  baptism. 

You  may  read  in  Wall's  History  very  many  extracts  to  the 
same  purpose.  And  let  me  observe,  that  Pelagius  and  his  asso- 
ciates found  infant  baptism  to  stand  much  in  the  way  of  their  fa- 
vorite doctrine,  that  our  nature  is  not  originally  corrupt.  But  if 
infant  baptism  had  been  an  innovation  upon  the  apostolic  practice ; 
if  it  belonged  to  the  corruptions  of  the  Church,  the  Pelagians 
who  were  men  of  reading  and  talents,  could  not  have  been  troubled 
by  any  argument  which  the  orthodox  drew  from  the  long  undis- 
puted observance  of  infant  baptism. 

There  is  no  necessity  of  carrying  down  our  history  of  infant 
baptism  below  the  age  of  Augustine,  as  the  Baptists  acknowledge 
that  the  administration  of  this  sacrament  to  infants  subsequently, 
was  general  in  the  visible  Church :  but  they  say  that  the  visible 
Church  herein  departed  from  Christ's  institution  and  apostolic 
practice;  and  that  the  Waldenses,  who  preserved  the  pure  faith 
and  practice,  were  opposed  to  the  baptism  of  infants.     We  reply, 

i.  That  if  there  was  a  departure  from  gospel  law,  it  was  so 
early  as  to  have  been  under  the  eye  of  the  apostles  themselves ; 
yet  we  find  no  record  in  their  writings  against  this  supposed  de- 
parture, though  the  abuse  of  the  Lord's  Supper  is  apostohcally 
noticed. 


Lect.  XXV.]  Baptism — Admission  of  Infants.  435 

ii.  The  Waldenses,  A.  D.  1164,  in  their  confession,  have  these 
words :  "  Let  every  adult,  who  has  obtained  faith  by  the  hearing 
of  the  Word,  by  which  he  is  regenerated  and  enlightened,  be  bap- 
tized in  the  name,  etc.,  in  evidence  of  his  inward  purification, 
received  through  faith.  This  our  confession  is  also  extended  to 
children,  who  by  the  decree  of  the  apostles  must  be  baptized,  and 
afterwards  by  their  sponsors  must  be  instructed  in  the  law  of 
Christ,"  etc.  That  people  who  dissented  from  Eome  were,  as 
they  increased,  distributed  into  various  communities,  and  distin- 
guished by  various  names.  Nor  is  it  denied  that  some  of  those 
societies  may  have  withheld  baptism  from  infants ;  but  the  main 
body  of  the  Waldenses  in  every  age  maintained  that  infants  born  of 
Christian  parents,  were  proper  subjects  of  baptism.  We  may  say 
hereafter  more  on  this  subject.  The  remainder  of  this  lecture 
must  be  occupied  with  remarks  on  the, 

II.  Administration  of  Baptism  by  the  pastor. 

In  administering  baptism,  the  Evangelical  Pastor  should  be 
studious  to  preserve  the  sanctity,  and  promote  the  end,  for  which 
this  sacrament  was  instituted. 

We  have  said  that  the  proper  subjects  of  baptism  are,  first,  un- 
baptized  adults,  when  they  profess  faith  and  repentance ;  and 
second,  the  children  of  parents  baptized,  and  not  excommunicated 
or  suspended.  In  relation  to  each  of  these  subjects,  the  pastor 
must  observe  a  conduct  somewhat  different ;  taking  care  always, 
both  in  his  public  discourses  and  private  conference,  to  give  cor- 
rect views  of  the  sacrament  of  baptism,  and  to  explain  particularly 
the  obligations  which  it  imposes. 

1.  The  baptism  of  infants. 

(1.)  Parents  who  have  themselves  been  baptized,  and  are  neither 
suspended  nor  excommunicated,  sustain  a  relation  to  the  visible 
Church  of  God;  they  are  the  children  of  the  covenant,  the  "peo- 
ple of  God,"  and  a  part  of  "the  holy  nation;"  and  though  not 
truly  regenerated  by  the  Spirit  of  God,  may,  in  the  benevolent 
spirit  and  language  which  the  social  relations  of  the  covenant 
give  rise  to,  be  called  "dyioi,"  believers,  beloved  in  the  Lord 
Christ. 

Such  parents  may  apply  to  have  baptism  administered  to  their 


436  Pastoral  Duties.  [Lect.  XXV. 

children.  But  all  the  parents  may  not  have  entered  into  the  full  com- 
munion of  the  Church.  Shall  those  parents  who  have  not  fulfilled 
their  baptismal  vows,  and  become  open  communicants,  be  consid- 
ered as  ipso  facto  suspended  or  excommunicated ;  or  shall  they  still 
hold  (if  not  guilty  of  presumptuous  sins)  a  place  in  God's  cove- 
nant with  his  visible  Church,  and  be  permitted  to  present  their 
children  to  baptism  ?  This  question  has  been  variously  answered. 
There  is  no  dispute  that  parents,  before  they  become  such,  and 
while  they  were  young,  ought  to  have  repented  and  given  them- 
selves to  the  Lord.  All  agree  that  such  was  their  duty;  but  they 
did  not  perform  it,  and  the  Church  did  not  suspend  them ;  she 
tolerated  them  in  her  bosom,  and  waited  for  their  conversion.  Is 
there  a  divine  law  which  requires  that  they  shall  not  be  tolerated 
in  that  state  after  they  shall  become  parents  ?  This  will  hardly  be 
said ;  but  admitting  that  there  is  such  a  law,  were  not  their  chil- 
dren born  in  the  covenant  ?  and  how  shall  those  infant  children 
be  regarded  by  the  Church  ?  These  are  questions  of  serious  im- 
port, but  "we  recur  somewhat  back. 

(2.)  What  means  should  be  employed  to  bring  those  who  are 
born  members  of  the  Church  and  baptized,  to  take  upon  them- 
selves publicly  their  baptismal  vows,  by  uniting  with  the  Church 
in  full  communion ;  wheyi^  as  they  arrive  at  years  of  knowledge, 
they  should  be  required  to  do  this ;  hoiv  long  they  are  to  be  dealt 
with  by  admonition  and  reproof,  before  they  shall  be  deprived 
of  their  covenant  relations  and  be  cut  oif  from  the  congregation 
of  the  Lord ;  what  discipline  is  to  be  exercised  by  the  Church  on 
baptized  members,  who  live  prayerless  and  contract  immoral 
habits ;  whether  such  discipline  is  to  be  suspended  until  they  be- 
come parents,  or  to  be  exercised  immediately  on  the  development 
of  an  irreligious  temper  in  life,  (together  with  other  questions 
which  might  be  asked  here,)  are  matters  which  have  given  rise  to 
much  discussion  and  various  opinions  among  learned  and  good 
men,  in  the  Protestant  churches. 

Our  Church  in  this  country,  till  within  a  score  of  years,  acted 
in  relation  to  baptized  parents  with  great  forbearance  and  patience, 
employing  towards  them  much  doctrine,  with  reproof  and  admo- 
nition, while  they  exhibited  no  evidence  of  real  piety ;  but  per- 
mitting  them   to  remain   in   the   covenant  that    comprehended 


Lect.  XXY.]  Baptism — Admission  of  Infants.  437 

Abraham's  descendants,  and  in  this  relation  to  have  their  children 
baptized.  This  is  much  of  the  policy  pursued  at  present  in  the 
Church  of  England,  and  in  the  Lutheran  and  Methodist  Churches. 

(3.)  But  our  General  Synod  have  lately  resolved,  that  the  chil- 
dren of  parents  "  whose  habits  are  such  that  they  would  be  sus- 
pended from  full  communion,  if  they  were  members  in  full,  shall 
not  be  admitted  to  baptism."  This  is  the  law  that  now  regulates 
the  conduct  of  pastors :  how  far  it  is  modified  by  the  practice  ot 
ministers — some  considering  it  to  require  a  credible  profession  of 
religion,  whilst  others  construe  it  according  to  the  forbearance 
which  they  exercise  towards  members  in  full  communion — I  shall 
not  here  inquire. 

Certain  it  is,  baptismal  vows  comprehend  perfect  obligations^ 
otherwise  they  would  not  be  obligations  of  true  religion !  We  are 
bound  as  intelligent  creatures  and  as  members  of  the  Christian 
Church,  to  do  all  God's  will,  expressed  in  his  written  Word,  and 
to  follow  the  Lamb  fully :  parents  are  bound  "  to  bring  up  their 
children  in  the  nurture  and  admonition  of  the  Lord,"  without  the 
least  failure;  and  haptized  children  are  bound,  so  soon  as  they 
understand  the  calls  of  the  gospel,  to  render  an  immediate,  unlim- 
ited, and  holy  obedience.  This  is  law :  every  failure  is  sin  and 
disobedience. 

(•4.)  Yet  it  is  acknowledged  by  all  Christians,  that  our  standing 
in  God's  visible  church  covenant  cannot  and  does  not  depend 
upon  discharging  perfectly  the  obligations  under  which  we  are 
brought.  If  then  imperfections  in  our  obedience  be  consistent 
with  our  standing  as  parents  and  children  in  the  Abrahamic  cove- 
nant, the  question  naturally  arises,  by  what  degrees  of  imperfec- 
tion are  our  relations  to  the  visible  Church  to  be  determined? 
At  what  points  can  we  stand  in  that  covenant,  in  which  the  mass 
of  the  Jewish  nation,  through  all  the  ages  of  the  ancient  economy, 
stood?  And  at  what  points  do  the  laws  of  God  eject  us?  Is  this 
a  matter  to  be  determined  by  the  various  and  discordant  opinions  of 
the  different  ministers  of  the  gospel,  when  they  propose  to  describe 
what  is  called  "a  credible  profession  of  religion,"  which  has  also 
its  degrees  ?  or  is  there  a  general  law  of  God,  or  an  undoubted 
practice  of  the  apostles  in  the  primitive  Church,  by  which  we  are 
to  be  governed  ? 

These  are  questions  which  enter  deeply  into  the  merits  of  the 


438  Pastoral  Duties.  [Lect.  XXV. 

subject ;  and  tliej  are  thrown  out  for  your  serious  consideration. 
For  I  cannot  here  extend  mj  remarks;  but  shall  just  add,  that 
one  of  the  earliest  facts  which  Church  history  exhibits,  is  the 
existence  of  degrees  in  the  communion  of  the  Church.  Infant 
chnrch-membership  had  existed  by  a  divine  constitution  since  the 
days  of  Abraham.  Catechumens  who  were  members  to  a  certain 
degree  existed  among  the  primitive  Christians,  and  afterwards  be- 
came the  "  competentes;"  and  how  long  they  might  remain  cate- 
chumens before  they  were  abandoned  by  their  pastors,  and  either 
actually  or  virtually  excommunicated,  we  are  not  particularly  told. 
And  then  followed  members  in  full  communion.  But  we  must 
stop,  and  pursue  the  application  made  by  parents  for  infants. 

(5.)  The  parents  who  apply  for  the  baptism  of  their  children, 
should  be  required  to  make  the  iapplication  so  early ^  as  to  enable 
the  pastors  to  give  them  instruction  and  admonition,  and  to  allow 
the  elders  time  sufficient  to  confer  on  the  case.  For  in  some 
instances  it  is  important,  that /acfe  in  relation  to  the  parents  should 
be  disclosed,  of  which  the  pastor  has  no  knowledge ;  as  for  exam- 
ple, that  one  of  the  parents  is  a  disbeliever  in  the  Sacred  Scriptures 
or  a  heretic ;  or,  that  hoth  the  j^arents  have  been  guilty  of  the  sin 
of  antenuptial  fornication.  In  such  cases,  the  pastor  is  required 
to  exercise  the  authority  with  which  he  is  invested.  Eejection 
of  the  Scriptures  is  "  a  presumptuous  sin,"  and  excludes  from  the 
covenant.  The  vows  of  an  infidel,  heretic,  or  idolater,  cannot  be 
taken  in  the  Church  of  God. 

Parents,  who  lie  under  the  guilt  of  antenuptial  fornication,  are 
to  be  charged  with  this  sin,  and  to  be  required  to  profess,  not  sor- 
row that  they  have  a  child  or  that  they  are  united  in  wedlock, 
but  repentance  for  having  done  what  Jehovah  has  expressly  for- 
bidden in  his  law. 

(6.)  But  parents  who  are  not  chargeable  with  this  particular  sin, 
must  nevertheless  be  instructed  in  the  doctrine  of  baptism  and  its 
obligations.  Little  need  be  said  by  the  pastor  to  parents  who  give 
undoubted  evidences  of  piety ;  but  some  professors  of  religion,  in 
common  with  other  parents,  need  to  have  the  Word  of  God 
preached  to  them  in  private  very  faithfully.  In  such  conference, 
usually  had  before  the  elders,  the  pastor  may  pursue  various  modes 
of  instruction.  The  best  mode  which  experience  taught  me  in 
this  personal  address  to  parents,  was  to  begin  with  a  brief  exhibi- 


Lect.  XXV.]  Baptism — Admission  of  Infants.  439 

tion  of  the  Abraliainic  covenant  and  the  proofs  of  infant  baptism ; 
then,  to  remind  parents  of  their  own  baptismal  vows ;  their  neg- 
lect in  fulfilling  them,  if  such  neglect  exists;  then  to  press  the 
obligations  of  repentance  and  faith,  of  domestic  worship,  pious 
example,  instruction  in  divine  truth ;  urging  parents  to  train  up 
their  children  for  the  service  of  that  Saviour  whose  atoning  blood 
cleanseth  from  all  sin.  This  address,  with  questions,  usually  occu- 
pied about  fifteen  minutes,  and  preceded  the  exercise  of  social 
prayer,  in  the  consistory -room,  before  the  morning  service  on  the 
Sabbath. 

2.  Adult  baptisms. 

(1.)  "When  adults  offer  for  baptism,  more  time  is  necessary  for 
the  due  administration  of  the  ordinance.  In  the  ancient  Christian 
Church,  about  six  weeks  usually  intervened  between  the  appli- 
cation and  the  baptism  of  adults.  The  pastor  must  certainly  have 
more  time  for  examination  and  instruction,  explaining  the  nature 
and  design  of  baptism,  so  that  it  be  not  considered  to  be  that  re- 
generation which  leads  to  life,  nor  the  infallible  sign  of  pardon ; 
explaining  the  duty  of  the  baptized,  which  consists  in  a  solemn 
dedication  of  himself  to  the  service  of  God  and  the  obedience  of 
faith,  and  explaining  the  relations  which  baptism  signifies  to  the 
Lord  Jesus  Christ,  and  how  it  seals  to  him  pardon  and  peace  with 
God  if  he  believes  with  the  heart. 

The  pastor,  after  administring  the  sacrament  to  an  adult,  may 
follow  up  his  private  instructions  by  a  suitable  exhortation  in 
public  to  the  baptized. 

(2.)  Baptism  must  be  administered  in  public  assemblies  of  Chris- 
tian worshippers.  This  was  the  primitive  practice.  The  faithful 
ministers  of  the  three  first  centuries  adhered  to  it,  and  condemned 
private  baptisms.  We  are  told  that  private  baptisms  were  first 
introduced  in  compliment  to  the  Christian  emperors ;  afterwards 
the  nobles  requested  it;  others  wished  to  be  honored  in  like  man- 
ner ;  ministers  were  indulgent,  and  private  baptism  became  the 
general  practice. 

i.  But  baptism  is  a  sacrament  that  signifies  the  visible  initia- 
tion of  the  baptized  into  the  Church ;  it  indicates  a  relation,  not  to 
a  family,  not  to  a  pastor,  or  the  eldership  merely,  but  to  the  whole 
Christian  Church.     Its  administration  therefore  should  be  public, 


440  Pastoral  Duties.  [Lect,  XXV. 

and  in  the  presence  of  as  great  a  portion  of  the  Church  as  can 
conveniently  meet  in  one  place. 

ii.  And  the  form  of  baptism  supposes  that  baptism  is  adminis- 
tered in  the  assembly  of  the  faithful. 

iii.  The  elders  of  the  Church  can  watch  over  the  administration 
of  this  sacrament,  if  it  be  public  ;  but  not,  if  it  be  private. 

iv.  Again  :  Private  baptism  has  a  direct  tendency  to  lower  the 
sacraments  in  the  regards  of  the  people. 

V.  To  which  add :  Infant  baptism  recognizes  that  infant  church- 
membership,  which  is  a  great  privilege ;  its  public  administration, 
which  connects  with  it  the  prayers  of  the  Church  for  parents  and 
their  children,  shows  that  it  is  an  invaluable  privilege.  It  is  not, 
however,  intended  to  be  said  that  baptism  should  in  no  case  be 
administered  in  a  chamber,  where  two  or  three  meet  together  in 
the  name  of  the  Lord  Jesus.  No :  sickness  may  confine  the  pa- 
rent or  the  child.  The  pastor  may  lawfully  baptize  more  privately, 
when  afflictions  seem  to  call  for  it ;  so  did  the  primitive  teachers : 
but  then  he  should  be  accompanied  by  an  elder  or  elders,  and  en- 
gage with  them  in  prayer. 

What  we  more  particularly  condemn  is,  the  practice  of  inviting 
a  pastor  to  a  house,  because  fashion  and  wealth  are  either  ashamed 
to  appear  in  a  public  religious  service,  or  wish  to  be  accommo- 
dated at  home,  and  there  engaging  him  to  bapti^ie  a  child  amid 
much  hilarity  and  good  cheer.  All  this  is  wrong,  as  well  as  the 
custom  in  some  places  of  the  pastor  being  paid  for  administering 
baptism. 

(3.)  Baptism  should  be  administered  by  the  pastor  on  the  /Sab- 
hath,  so  soon  as  it  is  convenient.  It  is  Sabbath  work,  and  does 
not  belong  to  festival  days  in  the  Church.  Much  superstition  in- 
fected the  administration  of  this  sacrament  at  an  early  day.  The 
Jews  had  been  accustomed  to  collect  their  proselytes,  and  baptize 
them  at  the  Easter  passover  and  at  Pentecost.  Christian  minis- 
ters, unhappily,  imitated  that  people  herein,  and  deferred  baptism 
until  certain  festival  days  arrived.  This  was  not  the  apostolic  prac- 
tice ;  and,  several  of  the  Christian  Fathers  remonstrated  against  it. 

(4.)  It  remains  to  be  observed,  that  the  pastor  should  read  the 
form  established  by  the  Church,  to  which,  he  may  add  such  an  address 
as  he  shall  deem  suitable,  without  rendering  the  public  service 


Lect.  XXV.]  Baptism — Admission  of  Infants.  441 

tedious.  Some  pastors  read  the  form  in  a  Kurried  and  slovenly 
manner,  a£  if  in  reading  it  they  were  not  preaching  divine  truth, 
or  as  if  divine  truth  could  not  be  contained  any  where  save  in 
their  own  notes  and  lips;  and  others  drop  the  prayer,  and  substi- 
tute one  of  their  own.  And  we  are  sometimes  pained  with  tlie 
result ;  for  we  notice  various  expressions  arising  from  respect  of 
persons  in  such  prayers.  If  a  poor  man's  child  has  been  baptized, 
the  prayer  will  indeed  be  appropriate ;  but  if  baptism  be  admin- 
istered to  the  child  of  a  dear  friend  of  the  pastor,  or  of  a  rich  and 
influential  person,  the  prayer  will  be  richer  and  longer ;  but  the 
form  obliges  ministers  to  offer  the  same  prayer  alike  for  the  chil- 
dren of  poor  and  rich. 

(5.)  The  pastor  sJiould  ^^xep  a  record  of  baptisms.  Such  a  record 
is  a  valuable  document  in  the  Church,  esiDccially  in  the  case  of 
children  who  are  left  in  an  orphan  state,  etc. 


LECTUKE     XXYI. 


PASTORAL    DUTIES — ADMINISTRATION    OF   THE    SACRAMENTS,   CON- 
TINUED. 

THE    LORD'S    SUPPER. 

One  of  the  most  solemn  pastoral  duties  is,  tlie  administration  of 
the  Holy  Supper^  which  is  the  other  sacrameiit  of  the  New  Cov- 
enant, or  the  new  dispensation  of  the  Abrahamic  covenant,  founded 
upon  better  promises  than  the  old  or  Sinaitic  covenant. 

It  is  remarkable  that  corruptions,  soon  after  the  death  of  the 
apostles,  attached  to  this  solemn  ordinance,  and  that  those  corrup- 
tions grew  apace  until  the  Lord's  Supper  was  converted  into  the 
Popish  Mass. 

With  many  of  the  ancient  corruptions  of  Christianity,  Evan- 
gelical Pastors  have,  happily,  at  this  day  no  concern.  But  this  is 
not  true  in  respect  to  the  abuses  of  the  Lord's  Supper,  for  these 
abuses  are  still  perpetuated,  so  that  we  cannot  hold  "the  faith 
once  delivered  to  the  saints,"  and  commune  at  every  table  that  is 
denominated  "  the  Lord's  table." 

1.  The  Lord's  Supper  is  awfully  corrupted  in  the  Eoman  Cath- 
olic Church ;  so  as  to  become  an  ordinance,  as  we  shall  presently 
see,  subversive  of  the  whole  plan  of  redemption,  and  subservient 
to  idolatry.  ■  Bread  is  worsMp)ped^  while  the  "  one  sacrifice  of  Jesus 
Christ,  who  dieth  no  more,"  is  declared  to  be  insufficient  for  salva- 
tion, and  must  be  daily  renewed  in  the  Mass !  This  is  a  horrid 
profanation  of  the  sacrament. 

2.  The  Lord's  Supper  is  corrupted  by  the  Unitarians,  wlio 
merge  in  their  heresy  its  proper  character  and  end,  and  consider  it 
to  be  commemorative,  not  of  the  atoning  sufferings  and  death  of 


Lkct.  XXVL]  The  LonVs  Supper — Its  Corruptions  and  Abuses.       443 

Christ,  but  of  the  dying  of  Jesus  of  Nazareth,  as  far  as  his  death 
served  to  confirm  the  truth  of  his  doctrine  and  illustrate  his  many 
virtues,  which  we  must  copy  after ;  such  as  his  meekness,  patience, 
fortitude,  and  innocency. 

3.  But,  leaving  the  camp  of  heretics,  we  find  the  ordinance  of 
the  Supper  perverted  among  some  Protestant  denominations  from 
its  original  design.  The  Lutheran  Churcli  clothe  it  with  a  consuh- 
stantiation,  which  neither  Luther  nor  his  immediate  disciples  could 
define,  and  which  serves  to  give  unscriptural  and  irrational  views 
of  the  human  nature  of  our  Lord.  Other  Protestants  there  are, 
who  give  a  wrong  character  to  this  sacrament  by  teaching  that  it 
is  a  converting  ordi^utnce.  They  affirm  that,  like  the  ordinance  of 
preaching  the  Word,  the  Holy  Supper  is  appointed  to  be  a  means 
of  awakening  sinners,  and  of  converting  souls.  Hence  they  freely 
admit  to  the  Lord's  table  all  who  have  been  baptized  and  con- 
firmed, without  any  examination  into  their  temper  and  deport- 
ment ;  for  if  they  are  irreligious  and  unconverted,  they  may  at 
the  Lord's  table  be  awakened  and  converted.  This  is  the  doctrine 
of  the  Church  of  England,  of  the  Lutheran  churches  in  this  coun- 
try and  elsewhere,  and  of  many  corrupted  Eeformed  churches  in 
Europe.  It  was  formerly  the  doctrine  of  several  Presbyterian 
and  Congregational  ministers  among  us.  Mr.  Stoddard,  of  New- 
England,  wrote  and  published  in  defense  of  it.  He  was  answered 
with  much  force  of  argument  by  his  son-in-law.  President  Edwards. 

In  the  view  of  all  these  facts,  how  careful  should  the  Evan- 
gelical Pastor  be,  in  preaching  the  pure  'doctrine  of  the  Lord's 
Supper,  and  in  administering  this  ordinance,  in  that  scriptural 
manner  that  shall  render  it  subservient  to  those  important  ends 
for  which  it  was  instituted  ! 

I  shall  not  enter  into  the  didactic  field,  nor  inquire  what  are 
all  the  particular  doctrines  in  relation  to  the  Holy  Supper,  which 
should  be  taught,  but  merely  give  a  summary  of  the  doctrines ; 
then  detail  briefly  the  history ;  and  lastly  attend  to  the  pastoral 
administration  of  this  sacrament. 

I.  The  Doctrine  of  the  Holy  Supper, 

The  doctrine  of  the  Supper  comprehends  the  name,  the  Divine 
institution,  the  visible  sign,  the  thing  signified,  the  partakers,  and 
the  design  or  end  of  this  sacrament. 


444  Pastoral  Duties.  [Lect.  XXVL 

1.  Its  Name. 

(1.)  This  sacrament  is  called  in  Scripture,  (1  Cor.  xi.  20,) 
"  KvptaKov  deiTTvov^^^  "the  Lord's  Supper." 

i.  It  is  called  "a  supper,"  not  because  it  must  be  celebrated  in 
the  evening  of  the  day,  but  because  it  was  instituted  in  the  evening. 
For  its  institution  followed  immediately  after  eating  the  Jewish 
passover,  which  was  always  solemnized  in  the  evening.  It  is  also 
well  known  that  the  ancients,  and  especially  the  Jews,  kept  their 
richest  entertainments,  and  especially  their  marriage  feasts,  in  the 
evening  or  night ;  and  in  consequence  of  this  circumstance  they 
were  called  "  suppers."     (Matt,  xxv.) 

It  was  therefore  proper  that  this  ordinance,  which  presents  to 
spiritual  desire  the  choicest  food,  and  which  is  a  pledge  to  believ- 
ers of  the  "  marriage  supper  of  the  Lamb,"  (Rev.  xix.  9,)  should 
be  called  a  "  supper." 

ii.  In  allusion  also  to  those  entertainments  among  men  which 
were  spread  on  tables  set  on  purpose,  this  sacrament  is  called 
'^rpaire^a  rov  Kvpiou,"  the  table  of  the  Lord.     (1  Cor.  x.  21.) 

iii.  And  also,  in  reference  to  the  passover,  which  it  succeeded 
in  the  Church,  it  is  called  "  eopr?/,"  "wfre  eopra  ^w/zev,"  "let  us 
keep  the  feast."     (1  Cor.  v.  9.) 

iv.  It  is  very  significantly  called  "  the  Lord's  Supper :"  for,  first, 
it  was  instituted  by  our  Lord  Jesus  Christ ;  second,  he  is  the  chief 
end  of  it ;  third,  as  Lord  over  his  own  family  and  kingdom,  he  com- 
manded his  subjects  to  observe  and  keep  it,  in  all  ages  and  places, 
and  thereby  to  show  forth  his  death  until  he  come ;  and  fourth,  it 
must  be  administered  agreeably  to  his  will. 

It  appears  then,  that  the  name  of  ^'mass,"  or  "missa,"  does  not 
belong  to  the  Holy  Supper.  But  other  names  are  given  to  it, 
from  the  relations  which  it  sustains :  thus,  first,  from  the  visible 
signs,  it  is  called  ^^  aprog^''^  bread,  and  ^'ro  orrjptov  Kvptov,"  the 
cup  of  the  Lord;  and  ^^ ro  irorripLov  T?]g  evXoyiag,^^  the  cup  of 
blessing.  Second,  from  one  of  the  duties  which  it  involves, 
^^ evxapigria^^^  thanksgiving;  and,  third,  and  from  one  of  its  cere- 
monies, "  the  breaking  of  bread." 

The  ancient  Fathers  often  call  it  '■^ sacrificium^^''  a  sacrifice;  not 
expiatory,  as  the  Romanists  wish,  but  eucharistic. 

We  condemn  the  naming  of  this  ordinance,  "the  sacrament  of 
the  altar."     This  is  not  a  Scriptural  denomination.     Some  of  the 


Lkct.  XXVL]    Tlie  Lord's  Supper — Its  Divine  Institution.  445 

Fathers  have  used  this  appellation;  but  then  "by  the  altar"  they 
understand  merely  the  "  toi/e"  or  elevated  place,  where  the  bread 
and  wine  were  placed  and  administered.  We  have  under  the 
New  Testament  dispensation  no  visible  altar  in  the  Church. 
Christ  himself  is  our  only  altar ^  on  and  by  whom  we  offer  up 
spiritual  sacrifices,  Heb.  xiii.  15.  Hence  the  phrase  "  family  altar," 
for  the  place  where  we  pray  in  families,  is  not  language  which 
Christian  doctrine  would  approve. 

The  elements  of  the  Supper  we  shall  speak  of,  after  dropping  a 
word  concerning, 

2.  Its  Divine  Institution. 

(1.)  Our  Lord  Jesus  Christ  instituted  the  Holy  Supper  at 
Jerusalem,  on  the  very  night  he  was  betrayed.  He  had  been  eat- 
ing the  paschal  lamb  with  his  disciples,  and  at  the  close  of  this 
feast,  he  proceeded  with  the  deepest  solemnity  of  manner  to  do 
what  is  recorded  in  Matt.  xxvi. ;  Mark  xiv. ;  Luke  xxii.  There 
is  no  dispute  about  the  institution,  nor  the  time  and  place  of  the 
institution,  that  need  claim  our  attention. 

(2.)  But  here  I  would  remind  you,  that  "as  our  Eedeemer  took 
into  his  hands  baptism  as  he  found  it,  and  appointed  it  to  be  a 
sacrament,  so  in  instituting  the  sacramental  supj^er,  he  took  most 
of  the  rites  and  phrases  used  by  the  Jews  at  the  passover.  At 
this  feast,  the  head  of  the  family, 

i.  Took  bread,  blessed  it,  broke  it,  and  distributed  the  pieces 
around,  placing  each  piece  before  a  guest.  Our  Saviour,  it  is 
probable,  put  the  piece  of  bread  into  the  hand  of  every  guest. 

ii.  The  master  of  the  passover  table  took  a  cup  of  wine  in  both 
his  hands,  pronounced  a  blessing  over  it,  or  gave  thanks,  and 
then  presented  it  to  the  guests,  to  drink  of  the  cup  in  succession : 
so  also  did  the  Lord  Jesus  at  the  institution  of  the  Supper. 

(3.)  In  thus  using  materials  and  ceremonies  of  the  passover 
feast  in  this  institution,  our  Saviour  would  teach  that, 

i.  The  passover  had  a  relation  to  himself  as  the  "  Lamb  of  God" 
to  be  offered  up  in  sacrifice  for  sinners. 

ii.  That  the  Lord's  Supper  should  be  an  ordinance  not  strange 
nor  burdensome,  but  distinguished  by  its  simplicity. 

iii.  And  that  it  should  succeed  the  passover,  out  of  which  it 
seemed  to  drop  only  the  slain  lamb  and    its   sprinkled  blood, 


446  Pastoral  Duties.  [Lect.  xxvi. 

which  after  the  atonement  could  have  no  place  in  any  Christian 
ordinance. 

(4.)  But  though  our  Lord  in  wisdom  used  rites  and  substances 
which  had  long  been  used  at  the  passover,  yet  in  using  them,  he 
showed  by  the  words  of  the  institution,  that  those  materials  and 
rites  were  now  to  be  employed  to  a  special  end,  such  as  they  never 
had  among  the  Jews,  and  that  they  should  now  constitute  the 
elements  of  a  neiu  sacrament.  The  bread  and  wine  at  the  passover 
had  been  used  as  mere  articles  of  refreshment,  and  possessing  no 
sacramental  character.  But  now,  after  breaking  the  bread,  he 
said,  "  Take,  eat,  this  is  my  body,  which  is  given  for  you,"  which 
the  apostle  explains  by  these  words,  "  which  is  broken  for  you." 
In  like  manner  he  devoted  the  cup  of  wine  to  a  new  and  sacramental 
use,  saying  of  it,  "  This  is  my  blood  of  the  New  Testament,  (the 
ceremonies  used  with  the  bread  and  wine  at  the  passover  had 
belonged  to  the  Old  Testament,)  which  is  shed  for  many  for  the 
remission  of  sins." 

(5.)  He  then  added  the  command,  "  This  do  ye,  as  oft  as  ye  drink 
it,  in  remembrance  of  me."  His  words  evidently  teach,  that  this 
ordinance  was  to  be  a  standing  one  in  his  kingdom ;  that  it  was  to 
be  kept  "o/fe??,"  and  not  as  the  passover,  but  once  a  year;  and 
that  it  was  to  be  a  memorial  of  his  death,  from  which  salvation 
should  flow  out,  not  to  the  eleven  disciples,  not  to  one  generation 
only,  but  to  believers  of  various  lands,  and  of  every  succeeding 
generation.  If  millions  yet  unborn  should  partake  of  that  sal- 
vation, millions  must  keep  this  feast  in  remembrance  of  their 
Saviour. 

The  Quakers,  however,  deny  that  the  command  of  Christ  is  still 
binding  upon  Christians,  or  that  the  breaking  of  bread  is  still  to 
be  observed.  They  say  that  this  ordinance  was  to  continue  for  a 
short  time ;  that  the  Church  was  soon  to  be  brought  under  the 
dispensation  of  the  Holy  Spirit ;  that  this  dispensation  was  actually 
introduced ;  and  that  "  the  law  of  touch  not,  taste  not,"  was  abol- 
ished, to  give  place  to  internal  enjoyments  of  the  spiritual  bless- 
ings, without  the  outward  ceremonies  of  water  baptism,  and  the 
carnal  eating  of  bread  and  wine.     We  answer, 

(1.)  That  it  is  strange  this  should  never  have  been  known,  even 
when  the  Spirit  was  poured  out,  and  while  the  apostles  lived ;  and 


Lkct.  XXVL]         The  Lord's  Supper — Its  Perpetuity.  447 

tliat  it  sliould  have  been  first  discovered  by  George  Fox,  under 
the  reign  of  the  Stuarts  in  England.  This  however  is  merely  a 
presumptive  argument.  Let  us  strike  the  spirit  of  infidelity  among 
the  Quakers  with  irresistible  proofs,  if  facts  which  cannot  be  de- 
iiied  constitute  such  proofs.     We  remark  then, 

(2.)  That  after  "the  dispensation  of  the  Spirit"  commenced,  be- 
lievers, led  on  by  the  apostles,  observed  the  Lord's  Supper  with 
the  strictest  regard  to  the  command  of  the  Saviour,  and  with  a 
clear  understanding  of  their  obligations  in  this  respect,  i^ter  the 
institution  of  the  Supper,  the  apostles  and  disciples  did  not  cele- 
brate this  ordinance  until  after  the  day  of  Pentecost,  and  the 
abundant  effusion  of  the  Holy  Spirit :  then  they  were  particularly 
instructed  with  respect  to  their  duty  in  relation  to  the  Supper  of 
the  Lord;  then  they  continued  steadfastly  "in  prayer,  in  the  apos- 
tles' doctrine,  and  in  the  breaking  of  bread;"  then  they  celebrated 
the  Supper  at  least  on  every  first  day  of  the  week,  which  day 
came  to  be  called  from  this  very  circumstance  "  dies  panis."  So 
that  it  is  most  true,  that  the  communicatioivs  of  the  Holy  Spirit^  so 
far  from  teaching  Christians  no  longer  to  observe  the  sacrament 
of  the  Supper,  led  them  to  understand  the  meaning  and  design  of 
that  ordinance,  and  to  keep  it  very  often.  It  received  a  com- 
manding attention  from  Christians,  both  before  the  death  of  the 
apostles  and  during  the  purest  days  of  Christianity.  This  fact  is 
so  plain  from  history,  that  it  cannot  be  concealed  from  the  eyes  of 
those  who  read  the  records  of  the  Church.     But  further : 

(3.)  The  apostle  Paul  was  converted,  and  called  to  serve  God  in 
the  gospel  of  his  Son,  under  the  dispensation  of  the  Holy  Spirit ; 
and  did  he  teach  that  "the  Lord's  Supper"  need  not  be  observed, 
and  that  it  was  one  of  those  carnal  ordinances  which  were  to  be 
set  aside?  So  far  from  this,  the  importance  of  this  sacrament 
among  Christian  institutions,  and  the  duty  of  observing  it  fre- 
quently in  the  most  holy  manner,  was  made  to  him  the  subject  of 
an  extraordinary  revelation  by  the  Holy  Spirit.  Hear  his  words, 
1  Cor.  xi.  23 :  "  For  I  have  received  of  the  Lord  (by  special  reve- 
lation) that  which  also  I  delivered  unto  you,  that  the  Lord  Jesus, 
the  same  night  in  which  he  was  betrayed,  took  bread:  and  when 
he  had  given  thanks,  he  brake  it  and  said.  Take,  eat :  this  is  my 
body,  which  is  broken  for  you,  this  do  in  remembrance  of  me. 
After  the  same  manner  also  he  took  the  cup,  when  he  had 


448  Pastoral  Duties.  [Lect.  XXVI. 

supped,  saying,  This  cup  is  the  New  Testament  in  my  blood :  this 
do  ye  as  oft  as  ye  drink  it,  in  remembrance  of  me.  For  as  often 
as  ye,  eat  this  bread  and  drink  this  cup,  ye  do  show  the  Lord's 
death  till  he  come."  These  words  we  shall  have  occasion  to  refer 
to  hereafter.  Here  we  use  them  to  prove  that  the  Lord's  Supper, 
first,  is  an  important  institution ;  for  it  is  made,  after  the  Church 
had  extended  among  the  Gentiles,  the  subject  of  an  extraordinary 
revelation ;  and  therefore  the  revelation  was  delivered  by  an  apos- 
tle (Paul)  among  the  laws  of  the  gospel.  Second,  that  it  is  con- 
nected in  its  visible  sign  with  the  New  Testament;  for  "the  cup 
is  the  New  Testament  in  the  Saviour's  blood:"  while  that  Testa- 
ment therefore  lasts,  the  Supper  must  be  observed.  Third,  that 
Christians  are  required  to  show  their  Lord's  death,  in  this  ordi- 
nance, through  all  succeeding  years,  and  "until  he  come."  Here, 
then,  the  observance  of  the  Supper  is  required  as  a  duty  always 
incumbent  upon  believers,  and  resting  upon  the  relation  which 
they  sustain  to  their  Kedeemer:  "For  as  oft  as  ye  eat  this  bread 
(implying  that  they  shall  do  it  often)  and  drink  this  cu23,  ye  do 
show  the  Lord's  death  till  he  come." 

"Ah!  but,"  say  the  Quakers,  "the  words  ^till  lie  come^  refer  to 
Christ's  coming  at  the  destruction  of  Jerusalem;  and  therefore 
after  that  city  was  destroyed.  Christians  were  not  bound  to  observe 
the  Supper."     "We  answer, 

i.  That  there  is  no  connection  whatever  which  in  reality  ex- 
isted, nor  the  least  intimation  of  such  connection  given  in  Scrip- 
ture, between  the  Lord's  Supper  and  the  destruction  of  Jerusalem. 

ii.  The  Gentiles  had  no  immediate  concern  in  the  destruction  of 
Jerusalem,  but  they  had  as  deei^  interest  as  the  Jews  in  the  death 
of  Christ.  It  was  a  common  salvation,  and  believers  among  the 
Gentiles  had  as  much  reason  to  remember  the  Saviour's  death  as 
believing  Hebrews  could  have :  nor  is  it  seen  how  the  destruction 
could  in  the  least  impair  their  obligations  to  shoAV  forth  the  death 
of  the  Lord  Jesus  in  all  future  times.     But, 

iii.  The  apostle  Paul  wrote  his  first  epistle  to  the  Corinthians 
A.  D.  56  or  57,  and  Jerusalem  was  destroyed  A.  D.  70.  Now  it 
appears  strange  that  the  apostle  should  have  delivered  the  revela- 
tions concerning  the  Lord's  Supper  to  Corinthians  with  so  much 
particularit}^,  formality  and  solemnity,  when  the  observance  of 
that  ordinance  was  to  continue  only  twelve  years  longer. 


Lect.  XXVI.]     The  Lord's  Supper — The   Visible  /Sigji.  449 

iv.  Add,  that  the  Christian  Church  from  the  beginning  never  un- 
derstood the  Saviour  and  his  apostle  Paul  as  the  Quakers  do ;  but 
considered  the  perpetual  observance  of  the  Supper  to  be  enjoined. 
Hence  the  whole  Church  observed  it  as  religiously  after  as  before 
the  destruction  of  Jerusalem ;  and  does  the  apostle  John,  who 
lived  after  Jerusalem  was  burned,  any  where  correct  that  error, 
if  it  was  one  ?     No.     We  argue  further, 

(4.)  That  there  is  no  incompatibility  between  the  Holy  Supper, 
and  S23iritual  enjoyments.  The  Holy  Spirit  operates  by  his  Word 
and  ordinances.  The  Holy  Supper  was  instituted  to  heli3  and  in- 
crease faith ;  to  invigorate  the  graces,  and  thereby  to  render  our 
communion  with  God  more  intimate,  and  our  spiritual  enjoyments 
richer.  Hence  the  apostle  calls  that  Supper  "a feast."  And  lastly 
we  observe, 

(5.)  That  the  Holy  Supper  is  not  among  the  carnal  ordinances  of 
the  Mosaic  law,  but  an  institution  of  the  gospel  dispensation ;  and 
that  it  was  not  at  all  and  could  not  be  in  the  view  of  the  apostle 
wlien  he  said,  Col.  ii.  21,  "  Touch  not,  taste  not,  handle  not :  "  for 
the  apostle  Paul  here  speaks,  first,  either  of  the  law  of  ceremonies 
under  the  Mosaic  economy,  which  law  God  had  abrogated:  or 
second,  of  human  institutions  of  religion,  whether  drawn  from 
Jewish  traditions,  or  from  the  schools  of  philosophy  or  pagan 
superstitions.  But  the  Lord's  Supper  is  neither  the  one  nor  the  other. 
The  Quakers  therefore  are  chargeable  with  rendering  void  the 
commandment  of  God.  But  it  is  most  true,  that  the  spirit  of  infi- 
delity animates  their  whole  system. 

3.  The  Visible  Sign  of  the  sacrament. 

The  elements  of  the  Holy  Supper  consist,  first,  of  the  symbols 
themselves ;  and  second,  of  the  actions  of  the  administrator  and 
of  the  recipients,  in  relation  to  those  symbols. 

First.  The  symbols  are,  "bread  and  wine;"  materials  which  are 
simple  and  easily  prepared,  suited  to  the  dispensation.  (Read 
Witsius.) 

1.  Bread. — The  bread  to  be  used  in  the  Supper,  must  be  the 
common  and  nourishing  bread  of  the  country.  Our  Lord  used 
unleavened  bread.  He  would  have  excited  the  resentment  of  the 
Jews  around  him,  had  he  used  leavened  bread;  for  it  was  the 
passover  season.  But  whether  we  use  leavened  or  unleavened 
bread,  is  a  matter  of  no  importance. 
29 


450  Pastoral  Duties.  [Lect.  XXVL 

But  tlie  Popisli  priests  use  wafers  instead  of  bread.  This  inno- 
vation is  reprehensible,  as  it  corrupts  the  ordinance.  A  little  paste 
manufactured  into  wafers^  would  in  no  family  be  denominated 
hread^  for  tlie  nourishment  of  the  body.  Much  less  can  we  approve, 
that  this  wafer  should  be  put  by  the  finger  of  the  priest  into  the 
mouth  of  the  recipient,  there  to  dissolve  without  being  chewed : 
but  after  the  Komanists  have,  according  to  their  imagination,  con- 
verted the  wafer  in  the  Host  into  the  real  body  of  Christy  it  is 
reasonable  they  should  swallow  their  Saviour  without  putting 
him  to  the  pain  of  mastication.  Cicero  said,  that  the  utmost 
stretch  of  idolatry  would  be,  for  idolaters  to  convert  their  god  into 
bread,  and  then  eat  him  up. 

But  wafers,  apart  from  the  doctrine  of  the  real  'presence^  are  to 
be  rejected,  for  the  following  reasons : 

(1.)  Because  the  wafer  is  foreign  to  the  institution  and  example 
of  our  Saviour,  who  took  the  bread  that  was  provided  for  the  pass- 
over,  and  such  was  known  to  be  nourishing  food. 

(2.)  Because  there  is  little  or  no  analogy  between  the  wafer  and 
the  thing  signified :  the  wafer  is  no  food,  nor  grateful  to  the  taste. 

(3.)  Because  the  wafer  was  the  contrivance  of  the  corrupters 
of  the  gospel  in  the  dark  ages ;  being  unknown  in  the  Church 
until  the  tenth  and  eleventh  centuries. 

2.  Wine. — Wine  is  the  other  symbol :  it  is  the  juice  of  the  vine. 
Whether  the  wine  which  our  Saviour  used  was  red  or  xvliite^  is  un- 
certain. Probably  it  was  red  wine.  It  is  also  uncertain  whether 
water  was  mixed  with  the  wine  at  the  first  Supper.  The  Jews  did 
often  at  the  passover  mix  their  wine  with  water.  This  also  the 
primitive  Christians  did ;  because,  as  they  celebrated  their  "  agapse" 
or  love  feasts  immediately  after  the  Supper,  they  chose  to  cut  off 
all  occasion  of  slander  by  the  Gentiles. 

Those  who  require  that  the  wine  should  be  mixed  with  water, 
talk  of  rendering  the  sign  more  significant,  by  the  discovery  of 
certain  analogies.  This  however  is  evidently  poor  reasoning. 
Better  is  it  to  leave  the  churches  here  to  do  as  their  wisdom  sug- 
gests. 

It  has  been  asked,  whether,  if  there  was  a  society  of  Christians 
in  any  part  of  the  earth,  where  there  were  no  wheat  bread  nor  any 
juice  of  the  vine  to  be  had,  the  Lord's  people  would  be  authorized 
to  use  in  the   Supper  those  substances  which,  in  ordinary  use 


Lect.  XXVI.]  The  LorcVs  Supper — Mode  of  Administration.  451 

among  them,  administered  nourishment  and  promoted  cheerful- 
ness ?  AVe  answer  in  the  affirmative :  for  such  articles  would  be 
as  bread  and  loine  to  that  people. 

Second.  The  actions  of  the  administrator,  etc. 

The  actions  respecting  the  bread  and  wine  must  now  be  briefly 
stated.  These  actions  are,  first,  either  such  as  were  performed  bj 
our  Lord  Jesus  Christ  when  he  himself  administered  the  Supper, 
and  which  must  be  done  in  imitation  of  his  example  by  his  minis- 
ters at  the  Communion  table ;  or,  second,  such  as  his  disciples  did, 
in  a  situation  in  which  communicants  in  every  age  are  placed. 

First.  The  actions  of  Christ  may  be  distributed  into  his  words  ; 
comprehending,  first,  Avhat  he  said  in  relation  to  the  bread  and 
wine,  and  what  he  commanded  his  disciples  to  do ;  and  second, 

His  actions,  or  what  he  did,  when  distributing  the  symbols. 

1.  The  actions  of  the  Saviour  in  relation  to  the  bread  were  these : 

(1.)  He  "  took"  the  bread  in  his  hands. 

(2.)  He  "blessed  the  bread."  This  act  is  called  "blessing:" 
Matt.  xxvi.  26 ;  Mark  xiv.  22;  and  also  "giving  thanks:"  Luke 
xxii.  19.  In  this  solemn  manner,  he  consecrated  the  bread  to  the 
sacramental  service,  for  which  he  designed  it. 

(3.)  "  He  broke  the  bread."  It  is  therefore  called  in  the  Sup- 
per, "the  bread  which  we  break."     (1  Cor.  x.  16.) 

(4.)  He  gave  the  pieces  thus  broken  to  the  disciples. 

The  actions  of  Christ  in  relation  to  the  luine  were  these  three,  viz : 

i.  "He  took  the  cup  after  supper,"  or  after  the  feast  of  the 
passover  was  finished ;  so  as  to  show,  that  this  new  institution 
was  not  a  mere  appendage  to  the  passover. 

ii.  "  He  gave  thanks."  In  reference  to  this  act,  the  cup  in  the 
Holy  Supper  is  called  by  the  apostle  Paul,  "  the  cup  of  blessing." 
(1  Cor.  X.  16.)  This  name,  the  cup  had  also  borne  in  the  passover, 
after  a  blessing  had  been  asked  upon  it. 

iii.  "  He  gave  it  to  his  disciples."  It  is  probable  that  our  Lord 
first  drank  of  the  cup  himself  Matt.  xxvi.  29 :  "I  will  not  drink 
henceforth  of  this  fruit  of  the  vine,"  etc. 

There  is  no  mention  made,  that  our  Saviour  poured  out  the 
wine.  This  was  done  at  the  passover,  by  the  servants  in  attend- 
ance. So  in  the  Christian  Church,  that  service  is  with  propriety 
rendered  by  the  deacons. 


^52  Pastoral  Duties.  [Leot.  XXVL 

Having  considered  wliat  onr  Lord  did  in  relation  to  the  admin- 
istration of  tlie  bread  and  wine,  let  us  now  attend, 

2.  To  his  iDords,  which  were  either  preceptive  or  explanatory. 

(1.)  ^]iQ  preceptive  words  are  such  as  simply  enjoin  the  action  to 
be  performed  by  the  communicant,  or  direct  the  end  for  which  it 
is  to  be  done.     The  precepts  respecting  the  action  are  these : 

i.  "  Take,"  that  is,  receive  in  your  hands  the  bread  which  I  give 
you ;  not  open  your  mouth,  as  is  done  in  the  Popish  Mass,  and  let 
me  put  this  morsel  into  it. 

ii.  "Eat" — chew  the  bread,  and  use  it  as  food  is  used  for  the 
nourishment  of  your  body,  according  to  its  physical  constitution. 

Hence  you  observe,  that  if  the  bread  were  converted  into  the 
real  body  of  Christ,  that  body  would  be  masticated  by  believers. 
Even  to  think  of  such  an  act,  creates  a  shudder  in  the  mind  of  the 
Christian.  ' 

iii.  The  precept  relating  to  the  end  is,  "  This  do  in  remembrance 
of  me."  Now,  "  do  this"  cannot  mean,  as  Papists  contend,  to 
make  the  body  of  the  Saviour  an  expiatory  sacrifice :  for  what  did 
he  command  them  to  do  ?  either  to  do  as  he  did,  when  they  should 
act  as  his  ministers  in  the  Church,  or  to  do  as  they  were  then 
doing  as  communicants  at  his  table. 

If  he  meant  that  they,  as  ministers  of  his  "Word,  should  after- 
wards do  as  he  then  did,  then  they  could  not  make  his  body  a 
sacrifice;  for  he  did  not  himself  do  it.  The  Saviour  did  not 
destroy  himself,  when  he  administered  the  Supper ;  he  was  not 
crucified — ^he  did  not  pour  out  his  soul  unto  death :  he  continued 
to  speak  and  act  before  their  eyes,  in  the  body,  and  afterwards  to 
sing  a  hymn  with  them,  and  go  out  into  the  garden  of  Gethsemane. 

But  his  ministers,  after  his  ascension,  cannot  make  his  body  a 
sacrifice.  It  is  not  in  their  power.  If  they  did  it,  they  woiild  be 
the  murderers  of  the  Lord  of  glory:  "Ye  killed  the  Prince  of 
life,"  said  Peter  to  the  Jews.  Shall  the  sworn  servants  of  Christ 
do  the  same  thing?" 

If  he  meant  that  his  disciples  "  should  do  this"  as  communi- 
cants, it  may  be  asked  what  they  did  ?  Nothing  more  did  they 
than  to  "  take  the  bread  and  eat  it."  In  these  acts,  surely  they  did 
not  make  the  body  of  Christ  a  sacrifice  ! 

Obvious  is  it,  then,  that  the  precept,   "  Do  this,"  means   that 


Lect.  XXVI.]     The  LordCs  Supper — Transubstantiation.  453 

his  disciples  should  consider  it  their  solemn  duty,  as  ministers  of 
his  Word,  to  dispense  in  his  Church  the  sacrament  which  their 
Lord  had  j  ust  instituted,  as  he  himself  was  then  doing ;  and  that, 
as  disciples  and  communicants,  they  should  keep  the  feast,  and  re- 
quire it  to  be  kept  by  all  such  of  every  age,  receiving  and  using 
the  symbols  by  the  acts  of  eating  and  drinking  in  faith,  for  this 
express  purpose,  namely,  the  remembrance  of  their  crucified  Lord 
and  Eedeemer ! 

(2.)  The  explanatory  words  in  relation  to  the  hread  are, 
"  This  is  -my  body  given  for  you."  (Matt.  xxvi. ;  Mark  xiv.) 
"  This  is  my  body  broken  for  you,"  (1  Cor.  x.  24.)  This  phrase- 
ology our  Lord  adopted  in  relation  to  himself,  as  the  great  sacri- 
fice for  sin  represented  in  the  Supper,  from  the  Jews,  who  were 
AV'ont  to  say  in  keeping  the  passover,  "  This  is  the  bread  of  afflic- 
tion, which  our  fiithers  ate  in  Egyj)t."  They  called  the  lamh^ 
the  body  of  the  passover. 

Now,  the  bread  in  the  Supper  is  just  as  much  the  real  body 
of  Christ,  as  the  lamb  on  the  table  of  the  paschal  feast  was 
the  real  bread  of  affliction  which  the  Israelites  ate  in  Egypt. 
In  both  cases,  those  articles,  the  broken  bread  and  the  lamb 
roasted,  were  merely  sacramental  signs. 

TRANSUBSTANTIATION. 

Against  this  doctrine,  which,  one  would  say,  could  require  no 
proof  but  the  plain  narrative  of  facts,  the  whole  host  of  Popery 
raise  their  loudest  voice — a  voice,  too,  that  in  some  countries  is 
farmed  with  all  the  terrors  of  the  Inquisition;  a  voice  that  may 
yet  doom  to  death  thousands  of  Christians  in  the  United  States 
of  America. 

The  Roman  Catholics,  directed  by  the  decrees  of  the  Council 
of  Trent,  maintain,  as  a  most  important  article  of  their  faith,  that 
the  words  of  the  Lord  Jesus  in  relation  to  the  broken  bread,  viz  : 
"  This  is  my  body,"  must  be  understo9d  literally  ;  and  that,  as  soon 
as  ever  they  are  pronounced  by  the  priest,  with  a  proper  intention, 
a  physical  and  substantial  change  is  made  of  the  bread  into  the 
natural  body  of  Christ :  that  is  to  say,  that  the  bread  ceases  to  be 
bread,  and  is  then  that  very  body  which  was  born  of  the  Virgin 
Mary  and  was  extended  upon  the  cross ;  that  a  like  change  is 
made  of  the  wine  in  the  cup,  after  the  priest  has  said,  "This  cup 


454  Pastoral  Duties.  [Lkct.  XXVI. 

is  my  blood,"  into  the  very  blood  that  circulated  in  the  veins  of 
the  body  of  the  Eedeemer.  This  change  is  called  "  transuhstan- 
tiation^''^  or  a  physical  change  of  substance,  and  constitutes  a  grand 
property  of  the  Popish  Mass. 

As  this  doctrine  of  transubstantiation  is  still  avowed,  and  as 
the  Papists  still  continue  to  urge  that  Christ  said  of  the  bread, 
"  This  is  my  body,"  I  shall  here  detail  the  arguments  by  which 
the  doctrine  of  transubstantiation  is  overthrown, 

I.  The  transubstantiation  of  the  bread  into  the  real  body  of 
Christ,  and  of  the  wine  into  his  blood,  is  contradicted  hy  the  whole 
history  of  the  institution  and  first  celehration  of  the  Supper  at  Jerusalein. 

1.  If,  when  Christ  had  said,  "  This  is  my  body,"  the  bread  be- 
came his  body,  then  the  body  of  the  Saviour  must  have  ceased  to 
exist  in  its  natural  form ;  it  must  have  been  contained  under  the 
form  of  bread  in  the  hands  and  in  the  mouths  of  the  disciples  ;  the 
person  of  Christ  could  no  longer  have  been  "  like  unto  his  brethren 
in  all  things,  sin  excepted ;"  it  must  have  become  invisible ;  it  m.ust 
have  been  unable  to  speak  words,  even  to  change  the  wine  "into  his 
blood,"  and  also  unable  any  longer  to  move  about.  Now,  what  are 
the  facts  in  the  history  ?  The  evangelists  tell  us  that  the  natural 
body  of  Christ  was  at  the  table,  without  exhibiting  the  least  change ; 
(and  its  transformation  into  bread  would  have  exceeded  any  thing 
in  Ovid's  Metamorphoses,  and  startled  the  disciples  beyond  mea- 
sure ;)  that  it  was  visible,  tangible ;  that  it  spake  and  moved  in 
their  society,  and  that  it  rose  and  walked  out,  and  was  suspended 
upon  the  cross  afterwards.  But  all  this  history  would  be  false,  if 
his  body  had  been  changed  into  bread :  and  then  what  evidence 
should  we  have  that  Christ  ever  said,  "  This  is  my  body"  ?  for  a 
history  is  not  credible  in  any  part,  that  contains  so  many  lies  as 
appear  in  this. 

2.  Did  the  bread  speak — or  what  ?  Is  it  the  natural  body  of 
Christ  that  continued  to  speak  so  many  interesting  Avords  ? 

II,  The  doctrifie  of  transubstantiation  is  destructive  of  the  human 
nature^  and  consequently  of  the  person  of  the  Lord  Jesus  Christ. 

1.  "We  premise  that  the  human  nature  of  our  Saviour  consisted 
of  a  body  organized  in  every  respect  like  ours,  united  to  an  intel- 
ligent soul,  and  that  his  person  is  composed  of  the  divine  nature 
united  to  this  human  nature. 

2.  We  then  af&rm  that  transubstantiation  would  be  destructive 


Lect.  XXVI.]     The  Lord's  Suppei- — Transuhstantiaiion.  455 

of  the  human  nature  and  person  of  our  Saviour  ;  for  if  the  bread 
were  changed  into  the  body,  and  the  wine  into  the  blood  of  Christ, 
it  follows  that  his  human  nature  must  have  been  disorganized 
and  separated  into  dead  and  lifeless  parts.  The  bread  and  the 
wine,  after  consecration,  are  not  in  the  same  place;  tliey  are  not 
united;  they  have  little  or  no  magnitude.  Here  then  is  the  real 
body  of  Christ  in  one  place,  separated  from  its  blood,  (which  is  the 
life  of  it,)  in  another  place ;  and  therefore  it  is  not  a  human  nature 
and  body.  Here  then  is  the  real  body  of  Christ  separated  into 
more  parts  than  the  body  of  the  Levite's  concubine ;  and  this 
separation  destroys  it.  Here  is  a  human  body,  losing  its  figure 
and  extension,  into  a  little  wafer;  of  course  it  ceases  to  be  a 
human  body.  And  here,  again,  is  this  little  thing,  called  a  wafer, 
conferring  an  omnipresence  and  immensity  on  the  body  of  Christ, 
from  the  widely-extended  celebration  of  the  Lord's  Supper  ;  and 
that  immensity  and  omnipresence,  attached  to  the  human  nature, 
equally  destroys  it  as  an  organized  human  body. 

And  if  the  human  nature  and  body  of  Christ  be  destroyed,  his 
personal  constitution  of  God-man  is  instantly  destroyed.  I  shall 
not  enlarge  here,  but  proceed  to  state, 

III.  A  third  argument,  which  is  this :  that  the  doctrine  of 
transubstantiation  is  contradicted  hy  the  testimony  of  our  external 
senses. 

1.  To  the  senses  of  the  disciples,  the  bread  and  wine  appeared 
to  be  natural  bread  and  wine,  etc. 

2.  At  this  day,  in  the  Mass,  after  consecration,  there  is  no  per- 
ceptible change  in  the  wafer,  or  in  the  wine.  In  figure,  extejision, 
taste,  and  other  qualities,  the  eye,  touch,  and  taste  can  perceive  no 
change.  There  is  no  visible  human  body ;  there  is  no  sense  in 
the  mouth  of  either  flesh  or  blood ;  no  one  believes,  not  even  a 
priest,  that  he  eats  a  human  body,  or  drinks  human  blood,  any 
thing  in  the  doctrine  of  transubstantiation  notwithstanding. 

"Ah!  but,"  say  the  Papists,  "you  must  not  give  credit  to  your 
senses,  but  believe  the  words  of  Christ,  who  said,  'This  is  my 
body.' "     We  answer : 

(1.)  That  we  do  believe  the  Saviour's  words,  rightly  interpreted : 
if  we  were  to  believe  that  the  bread  became  his  body,  then  we 
could  not  believe  that  he  is  our  Saviour,  as  we  shall  presently  see. 

(2.)  But  why  should  we  distrust  the  evidence  of  the  eye,  taste, 


456  Pastoral  Duties.  [Lkct.  XXVL 

and  toucli,  here,  and  not  distrust  the  sense  of  hearing?  "We  know 
that  Jesus  said,  "This  is  my  body,"  only  by  the  ear.  Might  not 
this  single  sense  have  deceived  the  disciples  more  readily  than  all 
their  other  senses  combined  ?  Do  we  not  often  correct  both  the 
eye  and  the  ear  by  the  touch  ? 

(3.)  Add  to  which,  if  the  external  senses  were  not  to  be  credited, 
how  could  the  apostles  be  certain  that  Jesus  wrought  those  mira- 
cles of  which  they  were  eye-witnesses  ?  that  he  rose  again  from 
the  dead?  Did  not  Christ  bid  them  rely  upon  their  external 
senses,  when  he  said,  "Handle  me  and  see ;  for  a  spirit  hath  not 
flesh  and  bones,  as  ye  see  me  have."  (Luke  xxiv.)  How  could 
the  deceived  Eomanist  know  that  the  priest  and  the  altar  were 
before  him,  and  that  he  had  eaten  of  the  sacrifice  of  the  Mass,  if  he 
did  not  credit  the  sense  of  sight,  and  touch,  and  taste  ?  But  why 
not  understand  Christ  literally,  when  he  said,  "I  am  the  door  ;  I 
am  the  vine"? 

So  forcible  is  the  evidence  of  sense  here,  that  we  do  not  believe 
that  any  Koman  priest  thinks  it  to  be  a  reality  that  he  is  drinking 
blood  out  of  the  cup,  or  eating  flesh,  when  he  has  paste  in  his 
mouth.  Yet  have  those  priests  shed  the  blood  of  thousands  of 
God's  saints,  because  they  would  not  profess  to  believe  a  lie  ! — as 
the  priests  do. 

Other  arguments  will  be  given  in  our  next  lecture. 


LECTURE    XXVII. 

THE   lord's  supper — THE   SUBJECT   CONTINUED. 
TRANSUBSTANTIATION — THE  CUP — THE  THINQ  SIGNIFIED. 

I  SHALL  in  this  lecture  offer  the  arguments  tliat  remain  to  be 
presented,  in  proof  that  the  doctrine  of  transubstantiation  is  a 
grand  heresy,  and  fatal  to  the  hopes  of  sinners. 

IV.  If,  wlien  our  Lord  said,  "  This  is  my  body,"  the  bread  was 
changed  into  his  real  body,  then  it  follows,  that  the  Saviour  did  not 
die  as  the  j^rophets  had  predicted;  that  his  body  was  not  suspended 
on  the  accursed  tree,  and  consequently  that  no  atonement  was 
made  for  sin.  For  it  is  acknowledgied,  that  that  bread,  which  in 
the  passover  chamber  was  changed  into  his  body,  was  not  cruci- 
fied, and  could  not  be  crucified :  it  was  eaten  and  thrown  into  the 
stomach  of  the  disciples. 

Ah !  but,  say  the  Papists,  we  offer  up  in  the  Mass,  the  body  of 
the  Saviour  in  sacrifice,  before  we  distribute  it  to  the  communicants. 
^e  reply:  What  they  do  in  the  Mass  we  care  not;  but  affirm, 
what  cannot  be  denied,  that  if  the  doctrine  of  transubstantiation 
be  true,  the  body  of  Clirist  did  not  suffer  under  Pontius  Pilate ;  it 
was  not  crucified  without  the  gates  of  Jerusalem. 

This  fact  the  Papists  are  obliged  to  acknowledge,  for  they  call 
the  sacrifice  in  the  Mass  "  a  bloodless  sacrifice."  'Now  a  bloodless 
sacrifice  cannot  be  an  atoning  sacrifice,  for  "without  the  shedding 
of  blood,  there  is  no  remission  of  sins." 

V.  The  doctrine  of  transubstantiation  is  contradicted  hy  all  the 
facts  relating  to  the  crucifixion,  the  resurrection,  and  the  ascension  into 
heaven^  of  the  hody  of  our  Lord  Jesus  Christ. 

His  body  suffered  on  the  cross,  rose  again,  and  was  received  up 


458  Pastoral  Duties.  [Lect.  XXVIL 

into  glory;  but  if  it  had  been  converted  into  tlie  material  sub- 
stance wbich  lie  distributed  in  tlie  Holy  Supper,  then  bis  cruci- 
fixion, resurrection,  and  bodily  existence  in  beaven,  would  have 
been  impossible. 

"But  the  Eomish  priests  say,  Christ  is  almighty;  he  can  do 
whatever  he  pleases.  We  reply :  He  is  omnipotent ;  but  his 
omnipotence  is,  first,  neither  exercised  to  do  what  Popish  priests 
please ;  nor,  second,  is  it  ever  displayed  in  opposition  to  his  own 
Word  and  work  of  redemption,  and  in  maintaining  evident  ab- 
surdities and  the  grossest  errors. 

VI.  The  doctrine  of  transubstantiation  is  contradicted  hy  passages 
of  Scripture.  Among  these,  let  me  direct  your  attention  to  one — 
Acts  iii.  21.  The  apostle  had  been  speaking  of  Jesus  Christ, 
whom  he  had  seen  alive  after  his  resurrection  in  the  body,  (for 
Peter  could  not  see  his  Divine  nature,)  and  going  up  bodily  into 
heaven.  Of  this  Saviour  he  says,  "whom  the  heaven  must  re- 
ceive until  the  times  of  restitution  of  all  things."  Accordingly, 
he  told  his  disciples  that  he  must  go  away,  and  that  "they  should 
see  him  no  more"  (not  in  spirit  and  in  power,  for  in  this  respect 
he  promised  to  "  abide  in  them,"  but)  in  body. 

Now,  if  the  bread  be  changed  into  the  real  body  of  Christ  in 
the  Holy  Supper,  then  that  body  cannot  remain  in  heaven :  nay, 
it  cannot  be  in  heaven  at  all ;  for  in  the  world  so  many  Masses 
are  said  as  to  occupy  all  the  hours  of  every  day,  and  all  the  days 
of  every  year.  Mark,  then,  the  awful  result  of  that  disgusting 
doctrine :  the  Lord  Jesus  Christ  is  bodily  not  in  heaven,  but  on 
the  earth,  existing  in  the  pix,  and  in  Roman  cathedrals  and  chapels. 
But  we  proceed  to  state  another  argument. 

VII.  The  doctrine  of  transubstantiation  destroys  the  whole  cha- 
racter of  the  Lord's  Sup>per  as  a  sacrament,  and  makes  the  Saviour,  not 
an  object  of  faith,  but  an  article  of  carnal  enjoyment. 

1.  A  sacrament  has  a  visible  sign  ;  remove  the  visible  sign,  and 
the  sacrament  ceases  to  exist.  Now  the  doctrine  of  transubstan- 
tiation would  take  away  the  visible  signs  of  bread  and  wine,  and 
render  the  thing  signified  alone  visible. 

2.  "  Christ,"  says  the  apostle  Paul,  "  lives  in  the  hearts  of  be- 
lievers by  faith ; "  but  transubstantiation  renders  him  visible  to 
sense,  and  "faith  is  the  evidence  of  things  7iot  seen.^^  It  makes 
the  Saviour  to    exist   in   the   mouths   and   bellies   of  Christians 


Leot.  XXVII.]      Tlie  Lord^s  Supper — Transuhstantiation.  459 

by  carnal   enjoyment.     This   is  worse  than   Mahomet's   sensual 
paradise. 

VIII.  If  the  bread  and  wine  be  changed  into  the  body  and 
blood  of  Christ,  then  is  there  a  miracle  wrought;  and  the  frequent 
observance  of  the  Mass  produces  a  series  of  astonishing  miracles. 
Yet  these  miracles  excite  no  astonishment  among  the  Romanists : 
they  create  no  talk,  and  have  no  special  effect.  "Why  is  this? 
Because  they  are  miracles  of  the  priests'  making,  not  the  works  of 
Omnipotence.  The  priests  profess  to  make  "  the  body  of  Christ  in 
the  Mass,"  and  their  manufacture  is  very  much  like  themselves, 
good  only  to  deceive  poor  souls. 

Other  arguments  might  be  here  adduced,  but  I  shall  add  this 
only: 

IX.  That  the  history  of  the  Lord's  Supper^  and  the  sentiments  of  the 
primitive  and  ancient  Fathers  in  the  Church,  are  opposed  to  the  doc- 
trine of  transuhstantiation. 

1.  The  history  we  shall  give  hereafter. 

2.  The  sentiments  of  the  Fathers  cannot  be  detailed  here.  Let 
it  suffice  to  say, 

(1.)  That  Irenseus  (lib.  iv.,  c.  34)  says,  "  The  Supper,  called  the 
Eucharist,  is  composed  of  two  things,  an  earthly  and  a  heavenly 
bread. 

(2.)  Tertullian  says,  (lib.  iv.,  Contra  Marc :)  "He  made  the  bread 
which  he  distributed  to  his  disciples  his  body,  saying.  This  is  my 
body ;  that  is,  a  figure  of  my  body." 

(3.)  One  of  the  canons  of  the  Council  of  Nice  (not  to  call  up 
the  sentiments  of  Clemens,  Cyprian,  Augustine)  says:  "Let  us 
not  rest  at  the  divine  table  as  children,  on  what  is  set  before  us, 
bread  and  wine,  but  lifting  up  our  souls  on  high  by  faith,"  &c.  If, 
now,  the  bread  and  wine  were  changed  into  the  real  body  and 
blood  of  Christ,  these  objects  should  arrest  our  chief  attention, 
and  no  bread  and  wine  could  be  before  us. 

We  shall  dismiss  the  doctrine  of  transuhstantiation  with  this 
remark :  that  when  the  words  of  our  Lord,  "  This  is  my  body,"  are 
considered  in  connection  with  the  subject,  we  are  those  who  un- 
derstand them  literally:  while,  to  give  them  the  meaning  of  tran- 
suhstantiation or  consubstantiation,  words  must  be  added.  What 
was  our  Saviour  doing  when  he  said,  "  This  is  my  body"?  Was 
he  crucifying  himself,  or  dying  as  a  sacrifice  ?     No ;  he  was  insti- 


460  Pastoral  Duties.  [Lect.  XXVII, 

tuting  and  administering  a  sacrament.  Thus  employed,  lie  said : 
"This  is  my  body,"  in  the  sacrament,  or  sacramentaUy.  My  body, 
exhibited  not  in  its  flesh  and  bones,  and  mangled  members ;  but 
by  the  broken  bread,  as  a  visible  sign  of  it. 

But  the  Papists,  to  make  out  transubstantiation,  must  add: 
"  This  bread  is  no  longer  bread,  but  my  body."  And  the  ubiqui- 
tists  must  add :  "  This  is  my  body,  in  and  under  the  bread." 

Let  us  now  direct  our  attention  to  the  loords  of  our  Lord, 

(4.)  Eespecting  the  cup.  These  are,  again,  either  preceptive  or 
explanatory. 

First.  The  preceptive  words  are,  "Drink  ye  all  of  it:"  emphati- 
cally, all  must  drink  of  it. 

The  end  for  which  this  must  be  done  is  expressed :  "  This  do,  as 
often  as  ye  drink  of  it,  in  remembrance  of  me."     (1  Cor.  xi.  25.) 

The  command  could  not  be  misunderstood;  and,  as  we  shall 
see,  it  was  neither  misunderstood  nor  disobeyed. 

But  I  must  now  call  your  attention  to  the  Komish  prohibition  of 
the  cup  to  the  laity. 

"With  this  express  injunction  of  the  Eedeemer  before  us,  we 
cannot  but  condemn  the  robbery  of  Popery  in  taking  away  the 
cup  from  the  lay  believers,  and  despise  the  deceit  with  which  the 
priests  attempt  to  cover  that  robbery,  by  saying  that  "the  blood, 
under  the  figure  of  the  bread,  is  associated  with  the  body,"  which 
they  call  "  concomitantia." 

But  the  principal  reason  which  the  Eomanists  offer,  to  justify 
their  disregard  of  the  command  of  the  Eedeemer,  is,  "that  this 
command  was  given  to  the  disciples  who  were  present,  and  who 
were  all  priests,  and  7iot  laity P     We  answer, 

1.  That  the  disciples  were  as  yet  neither  priests  nor  ministers 
of  the  New  Testament,  but  ordinary  believers. 

2.  That  if  the  disciples  were  clergy,  and  not  lay  believers,  then, 
as  every  command  which  the  Saviour  gave  in  the  institution  of 
the  Supper  was  addressed  to  them  alone,  it  follows,  that  the  Sup- 
per was  appointed  for  the  clergy  alone,  and  that  the  Eomanists 
abuse  this  ordinance  by  permitting  the  laity  to  commune  in  eating 
the  bread. 

But  the  very  defense  which  the  Eomanists  make  of  their  wicked 
prohibition  of  the  cup,  shows  that  they  violate  a  law  of  God. 
Bellarmine  (de  Euch.  1.  iv.)  says :  "  We  need  not  follow  all  that 


Lect.  XXVIl]  The  Lord^s  Supper — To  he  received  in  both  kinds.      461 

Jesus  did :  in  the  first  Supper  he  did  many  things  which  do  not 
reach  us."     We  answer, 

1,  This  is  discovering  at  once  the  true  spirit  of  the  Roman 
Ohurch — that  mystical  Babylon  and  mother  of  harlots.  The  laws 
of  the  Pope  must  be  obeyed,  but  the  commands  of  Christ  may  be 
departed  from.     The  Pope  is  exalted  above  God. 

2.  But  the  institution  of  Christ  is  a  law  to  us.  His  command 
is  binding;  it  cannot  be  violated  by  his  Church;  he  said,  "Drink 
ye  all  of  it;"  and  knowing  that  the  "Man  of  Sin"  would  arise  at 
a  future  day  and  corrupt  this  ordinance,  he  reiterated  this  law  of 
communion  in  both  kinds,  by  special  revelation  through  the 
apostle  Paul,  "  He  took  the  cup,  saying.  This  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of  me."  Did  Paul  restrict  the  cup  to 
the  clergy  ?  No :  addressing  himself  to  all  the  members  of  the 
Christian  Church,  he  says :  "  But  let  a  man  examine  himself,  and 
so  let  him  cat  of  that  bread,  and  dri^ik  of  that  cup^     (1  Cor.  xi.) 

"  But  the  Church,"  says  another  Roman  Catholic  writer,  "has  the 
power  to  make  any  change.  Has  she  not  baptized  in  the  name  of 
Christ  alone,  when  Christ  commanded  that  baptism  should  be  admin- 
istered in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost?  Has  she  not  changed  the  Sabbath  day?  Has  she  not 
abolished  the  law  respecting  '  the  eating  of  blood  and  of  things 
strangled'?"     We  answer, 

1.  It  is  then  confessed,  that  the  original  law  respecting  commu 
nion  in  both  kinds  has  been  changed  in  the  Church,  after  the  days 
of  the  apostles. 

2.  But  the  change  of  the  Sabbath  day  Avas  made  by  the  inspired 
apostles. 

3.  If  it  is  recorded  that  the  apostles  and  other  ministers  baptized 
in  the  name  of  Christ,  in  order  to  distinguish  his  baptism  from  the 
baptism  of  John ;  yet  in  applying  the  water,  they  all  performed 
the  act  "  in  the  name  of  the  Father,  Son,  and  Holy  Ghost ;"  if 
they  baptized  in  the  name  of  Christ,  they  then  baptized  as  Christ 
commanded  them  to  baptize. 

4.  "  The  prohibition  of  blood  and  things  strangled,"  related  to 
a  Jewish  law,  and  had  in  view  the  prejudices  of  the  Jews.  See 
1  Cor.  x.  25.  But  any  Christian  may  observe  this  law  :  the  gospel 
will  not  restrain  liini.     But  will  the  Romanists  permit  any  layman 


462  Pastoral  Duties.  [Lect.  xxVTT. 

in   their  communion  who  wishes  so  to  do,  to   partake   of  the 
cup  ?     No. 

5.  But  we  deny  that  the  Church  has  power  to  repeal  the  laws 
of  God,  and  change  the  institutions  of  Christ :  if  she  can  take 
away  the  cup,  she  can  take  away  the  bread,  and  can  then  abolish 
the  institution  of  the  Supper  and  also  of  baptism ;  and  where  shall 
her  power  terminate  ? 

We  treat  with  contempt  the  exposition  of  Bellarmine,  who  says 
that  by  the  words,  "  drink  ye  all  of  it,"  Christ  meant  that  the 
first  disciple  should  not  drink  the  cup  out ;  but  so  drink  of  it, 
that  every  one  should  have  a  portion  of  it.  We  shall  not  pursue 
the  Catholic  writers  further ;  but  proceed  to  state  the  arguments 
which  evince  the  existence  of  the  law  requiring  communion  in 
both  kinds. 

(1.)  The  command  of  the  Saviour  is  express ;  it  is  incorporated 
with  and  inseparable  from  the  whole  institution,  and  that  insti- 
tution a  sacrament  of  the  everlasting  covenant.  To  say,  as  the 
Bomanists  do,  that  in  partaking  of  the  hread^  the  communicants 
do  partake  of  the  cup,  and  thus  drink  of  the  blood,  is  not  true ;  for 
the  bread  was  not  made  a  sacramental  sign  of  the  blood  of  Christ : 
the  cup  was  appointed  to  be  the  visible  sign  and  seal  of  the  new 
covenant  in  the  blood  of  the  Lord  Jesus,  and  not  the  bread:  these 
signs  have  their  appropriate  meaning,  and  must  not  be  confounded, 
though  they  relate  to  the  same  grand  object.  If  the  laity  do  par- 
take of  the  cup  under  the  bread,  why  should  the  cup  itself  be 
withheld  from  them  ? 

(2.)  The  disciples  did  all  drinh  of  the  cup.  The  primitive  Chris- 
tians did  the  same ;  the  prohibition  of  the  cup  is  a  daring  inno- 
vation, unknown  to  the  Fathers. 

(3.)  We  argue,  from  the  relation  which  all  believers  sustain  to 
Christ,  if  they  repent  and  believe  the  gospel,  that  lay  Christians  have 
as  much  an  interest  in  the  Saviour  as  the  clergy :  and  they  obtain 
by  the  blood  of  the  Lamb  as  full  remission  of  sins  as  ministers  of 
the  Word  do.  There  is  nothing  in  the  whole  institution  of  the 
Supper,  excepting  the  administration  of  it,  that  pertains  to  the 
clergy  exclusively. 

(4.)  In  1  Cor.  x.,  xi.,  Paul  declares  that  all  believers,-  as  such,  have 
a  right  to  the  cup :  for  is  not  the  cup  of  blessing  a  sign  of  com- 
munion in  the  blood  of  Christ  ? 


Lect.  XXVILJ  The  Lord^s  Supj^er — To  he  received  in  botJi  hinds.      463 

(5.)  It  is  difficult  to  conceive  how  the  Corinthians  could  have 
abused  the  Supper  by  excess  in  drinking,  unless  they  had  by  law 
access  to  the  cup. 

Second.  Let  us  now  attend  to  the  explanatory  ivords  of  our 
Saviour,  in  relation  to  the  cup;  they  are  these :  "  This  cup  is  the 
new  testament  in  my  blood,  which  is  shed  for  you :  for  many, 
for  the  remission  of  sins." 

1.  Here  let  me  remark,  that  if  the  Eomanists  insist  upon  the 
literal  sense  of  our  Lord's  words,  what  will  they  do  with  the  word 
cup,  in  the  text  ?  A  cup  is  a  material  vessel ;  it  is  not  ivine :  must 
we  then  say,  that  the  cup  itself  is  changed  into  the  blood  of  Christ  ? 
No,  say  the  Eomanists;  there  is  a  metonomy  in  the  words:  the 
cup  is  used  for  that  which  it  contains.  This  is  true ;  but,  if  the 
language  be  figurative  in  one  sentence,  why  may  not  a  figure 
exist  in  another,  relating  to  the  same  object? 

2.  Admitting,  however,  that  by  the  cup  the  wine  is  meant,  how 
can  this  wine  be  the  new  covenant'?  and  yet  our  Lord  as  plainly 
declares,  "This  cup  is  the  new  testament,"  as  he  does,  "This  bread 
is  my  body." 

Here  then,  again,  the  adversaries  are  obliged  to  come  to  our 
interpretation  of  our  Lord's  explanatory  words,  and  to  say  "that 
the  cup,  that  is  to  say,  the  wine  in  the  cup,  is  the  sign  and  seal  of 
the  privileges  and  blessings  of  the  new  covenant,  procured  by  the 
atoning  blood  of  the  Lord  Jesus. 

But  say  that  the  wine  (dreadful  thought !)  is  converted  into  the 
blood  of  Christ ;  what  then  ?  the  result  is  nonsense :  for  the  blood 
of  Christ  is  not  the  new  covenant,  nor  is  it  the  mere  sign  of  it ; 
but  can  only  be  the  procuring  cause  of  its  blessing. 

After  what  has  been  said,  a  few  remarks  on  the  words  of  the 
Saviour  will  exhibit  their  true  sense. 

(1.)  "  This  cup  is  the  new  testament."  The  Jews  in  the  pass- 
over  had  been  used  to  call  the  loine  which  they  drank  the  cup ;  this 
phraseology  our  Lord  adopts :  it  was  well  understood. 

(2.)  The  wine  then  is  the  symbol  of  the  New  Testament,  better 
translated  here  "  the  new  covenant,"  in  contradistinction  to  the 
old  or  Sinaitic  covenant,  of  which  Moses  was  the  mediator,  which 
was  ratified  by  the  sprinkling  of  the  blood  of  beasts,  and  which 
had  appended  to  it,  for  gospel  purposes,  the  sacraments  of  circum- 
cision and  the  passover. 


464  Pastoral  Duties.  [Lect.  XXVIL 

But  tliis  old  covenant  must  be  set  aside ;  a  new  one  must  be 
introduced,  of  wMcli  the  incarnate  Son  of  God  sbould  be  the 
Mediator;  wliicli  should  be  ratified  and  sealed  by  bis  own  precious 
blood,  and  the  blessings  of  which  should  be  many  and  rich,  corre- 
sponding with  its  better  jDromises ;  not  of  an  angel  going  before, 
but  of  the  Sj)irit  of  God  dwelling  in  the  hearts  of  his  people ;  not 
of  rest  in  Canaan,  but  of  heavenly  rest  and  glory :  promises  which 
speak  plainly  and  openly  of  salvation,  of  pardon,  of  eternal  life. 

Now  the  wine  in  the  Lord's  Supper  is  the  symbol  of  the  new 
covenant  in  the  blood  of  Jesus ;  for  that  new  covenant  derived  its 
existence,  according  to  the  purpose  of  God,  from  the  manifestation 
of  the  sufferings  and  death  on  the  cross,  attended  with  the  shed- 
ding of  blood,  of  the  Saviour,     Hence, 

(3.)  Our  Lord  said,  "in  my  blood,  which  is  shed  for  you  and  for 
many."  His  blood  was  shed,  he  tells  them,  not  for  them  alone, 
but  for  many  others :  for  Gentiles  as  well  as  Jews,  even  for  all 
who  should  believe  in  his  name :  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life ;  he  therefore  adds, 
"  for  the  remission  of  sins."  Accordingly,  the  cup  as  well  as  the 
bread  are  signs  of  Christ  crucified,  and  to  all  who  believe,  seals  of 
pardoning  mercy  and  eternal  salvation.  This  will  be  brought  up 
again  when  we  speak  of  the  thing  signified  in  the  Lord's  Supper. 

Just  now  we  must  attend. 

Second^  to  the  actions  of  the  disciples,  who  were  the  first  commu- 
nicants at  the  Lord's  table.      These  actions  were  three,  viz : 

(1.)  "  They  took  the  bread  and  the  cup  as  their  Lord  commanded, 
for  the  union  of  both  these  gives  the  idea  of  a  full  feast :  the  Sup- 
per having  both  meat  and  drink,  is  symbolical  of  that  spiritual  feast 
which  the  Lord  Jesus  has  provided  for  his  people,  and  in  which 
his  crucified  body  is  "  meat  indeed,  and  his  atoning  blood  is  drink 
indeed." 

(2.)  The  disciples  "ate  the  bread;"  they  did  not  keep  any  part 
of  it  in  reserve  for  superstitious  uses.  We  are  told  indeed  that, 
under  heavy  persecutions,  the  early  Christians  reserved  pieces  of 
the  bread  to  give  to  their  brethren,  who  could  not,  in  consequence 
of  their  imprisonment,  be  present  at  the  celebration  of  the  Supper. 
But  we  have  no  direction  for  this  practice,  whatever  pious  affection 
it  may  discover,  and  no  intimations  of  such  a  custom  in  the  Scrip- 
tures of  the 'New  Testament. 


Lkct.  XXVII]  The  Lordh  Supper — The  Things  Signified.  465 

(3.) The  disciples  "drank  of  the  wine,"  Markxiv.  23:  "they 
all  drank  of  it."  A  record  which  intimates  to  ns,  that  the  Omnis- 
cient Spirit  foresaw  the  deeds  of  Antichrist  in  forbidding  the  cup 
to  the  laitj  :  for  the  taking  of  the  bread  has  not  this  record  of  it  in 
the  writings  of  the  Evangelists. 

It  is  to  be  noted,  then,  that  in  all  the  actions  of  the  disciples  at 
the  first  Supper,  (which  actions  we  are  now  to  imitate,)  we  discover 
no  opening  of  the  mouth  to  have  the  bread  inserted ;  no  kneeling 
and  worshipping  of  the  symbols ;  no  abstaining  from  the  cup. 

"We  must  now  direct  our  attention, 

4.  To  the  things  signified  and  sealed  by  the  visible  signs  in  the 
Supper.  These  have,  in  the  statements  just  made  to  refute  serious 
errors,  been  anticipated  in  a  great  measure ;  so  that  our  remarks 
on  this  branch  need  not  be  many. 

First.  The  signs^  in  general,  signify, 

1.  The  one  sacrifice  of  Jesus  Christ  offered  up  on  the  cross  for 
sinners. 

2.  The  blessings  procured  by  this  all-sufiicient  sacrifice. 

3.  Our  participation  of  those  blessings  by  faith. 

4.  Our  union  to  the  Saviour,  and  our  communion  with  one 
another  in  love. 

In  particular,  the  bread  broken  signifies, 

(1.)  The  suffering  Saviour,  his  body  broken  and  crucified,  etc. 

(2.)  The  broken  bread  taken,  signifies  Christ  received  by  faith. 

(3.)  The  bread  eaten  nourishes  and  feeds  the  body ;  this  signifies 
the  nourishment  and  strength  derived  from  Christ,  received  into 
the  heart  by  faith,  or  from  the  spiritual  eating  of  the  "  true  bread 
which  came  down  from  heaven." 

(4.)  The  bread  eaten  together,  the  communion  of  saints  in  the 
enjoyment  of  the  common  salvation. 

The  wine  signifies  in  particular,  the  blood  of  Christ  shed  for  us. 

(1.)  Wine  refreshes  the  animal  spirits,  satiates  thirst,  and  renews 
the  strength  of  the  body ;  so  the  grace^  or  Spirit  of  grace  procured 
by  the  blood  of  Christ,  revives,  strengthens  and  satisfies  the  soul 
of  the  believer.  See  the  effects  of  this  grace  expressed  in  these 
terms,  John  vi.  14 ;  Ps.  xxxvi.  9 ;  Isa.  xxv.  6. 

(2.)  As  wine  is  pressed  with  violence  from  the  wine-press,  so 
our  Lord  was  pressed  down  in  soul,  until  the  blood  flowed  from 
the  pores  of  his  body,  etc. 
30 


466  Pastoral  Duties.  [Lect.  XXVIL 

It  appears,  then,  that  both,  tlie  bread  and  tbe  wine  signify  the 
same  thing,  holding  up  to  view,  symbohcallj,  Christ  crucified  for 
us ;  and  that  they  are  both  given  to  strengthen  our  faith,  in  look- 
ing irnto  Jesus,  as  the  source  of  pardon  and  salvation.  Why 
then,  it  may  be  asked,  should  the  symbols  in  the  Supper  be 
doubled  ?     We  answer : 

i.  To  exhibit  the  semblance  of  a  feast. 

ii.  To  show  the  importance  of  the  institution,  the  richness  of 
the  new  covenant;  and, 

iii.  To  speak  longer  and  more  forcibly  to  the  external  senses, 
with  a  view  to  aid  the  mind,  and  to  give  the  stronger  assurance 
of  the  Saviour's  love,  and  the  certainty  of  the  promised  blessings. 

Second.  The  visible  signs  in  the  Lord's  Supper  are  also  seals  of 
the  covenant. 

(1.)  They  seal  and  confirm  the  grand  revelation  of  the  gospel, 
that  there  is  salvation  through  a  crucified  Jesus ;  that  whosoever 
believeth  in  him  shall  be  saved. 

(2.)  They  seal  to  all  communicants  the  enjoyment  of  the  inesti- 
mable privileges  to  be  found  in  the  visible  Church,  etc. 

(3.)  But  many  communicants  eat  unworthily,  and  are  con- 
demned. Many  commune  with  impenitent  and  unbelieving  hearts ; 
not  being  wilhng  "  to  submit  to  the  righteousness  of  God  our 
Saviour."  Yet  their  unregeneracy  cannot  destroy  the  proper 
character  of  the  sacrament,  though  they  only  eat  the  bread  of 
earth  and  drink  the  wine  of  earth. 

(4.)  The  Lord's  Supper  was  instituted  for  true  believers,  and 
to  them  it  seals  the  right  to  all  the  blessings  procured  by  the 
Saviour,  and  dispensed  under  the  new  covenant,  and  exhibited  in 
its  promises,  viz :  The  Holy  Spirit,  remission  of  sins,  suf&cient 
grace,  peace  and  communion  with  God,  adoption,  heirship  and 
glory. 

The  deed  of  gift  is  the  written  Word ;  the  Spirit  of  sanctifica- 
tion  enables  us  to  find  and  to  read  our  names  in  that  deed ;  the 
Lord's  Supper  is  a  visible  seal  to  that  deed,  with  all  its  bequests. 

5.  The  agreement  between  the  sign  and  the  thing  signified,  is 
sufficiently  plain  from  what  has  been  said.  We  shall  therefore 
proceed  to  inquire  respecting, 

6.  The  lawful 'partakers  of  the  Holy  Supper. 

We  are  not  inquiring  who,  in  the  sight  of  God,  partake  ac- 


Lectt.  XXVIL]     The  Lord's  Supper — Lawful  I\irtakers.  467 

ceptably  of  tlie  Lord's  Supper,  and  derive  from  it  spiritual  benefit ; 
for  it  is  well  known  that  in  this  ordinance  God  accepts  only  the 
penitent,  the  truly  humble,  who  believe  with  the  heart  unto 
righteousness,  and  take  up  their  crosses  respectively  to  follow 
Christ.  For  his  promises  are  made  to  such  alone.  "  If  any  man 
love  me,  him  will  my  Father  love,  and  we  will  come  unto  him, 
and  make  our  abode  with  him." 

But  here  we  are  inquiring  who  are,  in  the  judgment  of  the 
Church — governing  herself  by  the  laws  of  her  King,  but  unable  to 
read  the  hearts  of  men  rightly ^ — to  be  admitted  to  the  table  of  the 
Lord? 

H^re  the  Erastians  are  ready  to  answer,  that  all  the  baptized 
are  lawful  partakers.  Here  churches  of  various  names  tell  us  that 
the  Lord's  Supper,  like  the  Word  preached,  is  a  converting  ordi- 
nance^ and  therefore  that  none  who  belong  to  the  Christian  com- 
munity ought  to  be  excluded ;  that  if  they  are  unconverted,  they 
may,  in  the  participation  of  this  affecting  ordinance,  be  converted ; 
that  if  they  are  wicked,  they  may  be  renewed  and  sanctified  in 
eating  the  bread  and  drinking  the  wine ;  and  that  all  that  is 
required  of  partakers  is,  baptism,  a  discerning  of  the  I-ord's  body 
in  the  Supper,  and  devout  observance  of  it.  If  one  is  unbap- 
tized — if  another  does  not  perceive  the  relation  which  the  Supper 
sustains  to  Christ  crucified — if  a  third  will  not  use  this  sacrament 
religiously,  but  convert  it  into  a  carnal  feast  for  the  gratification 
of  the  lusts  of  the  flesh,  let  such  he  excluded,  but  no  other. 

But  against  this  doctrine,  viz :  that  the  Lord's  Supper  is  a  convert- 
ing ordinance,  we  set  ourselves,  and  contend  that  the  Lord's  Supper  is 
not  a  converting  ordinance,  and  therefore  not  to  be  administered 
to  all  who  profess  to  belong  to  the  Christian  Church ;  we  mean,  not 
to  be  dispensed  to  those  who  give  no  evidences,  in  their  afiections 
and  lives,  of  faith  nnd  godliness.     Our  arguments  are  these  : 

1.  The  institution  of  the  Lord's  Supper  shows  that  it  was  de- 
signed for  oonfirming  faith,  eliciting  love,  and  promoting  intimate 
communion  with  the  Saviour,  and  communion  in  love  among  be- 
lievers. 

(i.)  Our  Saviour  did  not  invite  all  the  Jews  who  believed  the 
Scriptures  and  attended  public  worship,  to  eat  this  Supper,  in  the 
hope  that  they  might  be  converted;  no,  he  administered  this  ordi- 


468  Pastoral  Duties.  [Lect.  xxvn. 

nance  to  his'  disciples,  wlio  by  the  mouth  of  Peter  had  before  said, 
"  "We  beheve  that  thou  art  the  Christ,  the  Son  of  the  living  God." 

(2.)  In  stating  the  design  of  this  sacrament,  he  declared  that  an 
affectionate  remembrance  of  his  death,  as  the  atoning  sacrifice  for 
sinners,  was  the  grand  object  in  his  view.  But  can  one  who  does 
not  embrace  this  Saviour  by  faith,  who  gives  no  satisfactory  evi- 
dence that  he  loves  him,  affectionately  remember  his  death  ?  Can 
the  habitually  irreligious  show  forth  his  death  ?  No.  But  it  is 
objected,  "Did  not  the  Saviour  administer  the  bread  and  the  wine 
to  Judas  Iscariot  ?     Who  is  a  greater  sinner  than  he  was  ?" 

We  answer,  first,  there  is  no  proof  that  Judas  Iscariot  ate  the 
Supper.  But  admitting  he  did,  we  observe,  second,  that  be  was 
secret  in  his  iniquity  and  treachery  ;  he  had  maintained  a  respect- 
able profession  hitherto,  and  committed  no  overt  act  till  that 
night,  after  eating  the  passover  and  discovering  that  the  Lord 
Jesus  knew  his  inward  vileness.  But,  third,  though  he  was  known 
to  be  a  bad  man  by  the  omniscient  Saviour,  yet  that  omniscience 
could  not  be  acted  upon  here,  inasmuch  as  a  rule  was  to  be  pre- 
scribed for  the  administration  of  the  Supper  to  his  ministers ;  and 
his  ministers  could  inspect  only  the  external  conduct  of  professors. 

2.  The  apostle  Paul  states  that  law,  by  which  the  visibly  impen- 
itent and  habitually  irreligious  are  excluded.  He  describes  those 
who  lawfully  partake  (2  Cor,  vi.)  as  being  professedly  "  the  tem- 
ple of  the  living  God."  He  states  that  the  Lord's  Supper  requires 
spiritual  u.nion,  in  order  to  that  spiritual  communion  for  which 
that  sacred  ordinance  was  instituted.  1  Cor.  x. :  "  The  cup  of 
blessing  which  we  bless,  is  it  not  the  communion  of  the  blood  of 
Christ  ?  The  bread  which  we  break,  is  it  not  the  communion  of 
the  body  of  Christ  ?"  Hence  he  enacts  that  "  a  man  shall  examine 
himself,  whether  he  be  in  the  faith ;  and  so,  when  he  hath  faith- 
fully examined  himself,  let  him  eat  of  that  "brea.d  and  drink  of  that 
cup."  These  passages  speak  plainly,  and  forbid  us  to  admit  to  the 
Lord's  Table  not  only  hypocrites  and  secret  sinners,  bat  also  those 
who  by  their  temper  and  conduct  show  that  they  are  not  "  the 
temple  of  the  living  God,"  that  their  souls  desire  no  communion 
with  true  believers  in  the  body  and  blood  of  Christ,  and  that 
they  do  not  examine  themselves  whether  they  be  in  the  faith ;  for 
their  unbelief  is  manifest. 


Lect.  XXVII.]     The  Lord's  Supper — Infants  Excluded.  469 

3.  The  symbols  of  the  Lord's  Supper  show  that  it  is  "  a  feast^^^ 
and  so  the  apostle  Paul  calls  it ;  and  that  it  is  designed  to  administer 
spiritual  nourishment  and  growth.  But  shall  we  put  the  known 
dead  to  feast  at  this  table  ?  Can  there  be  growth  where  there  is 
obviously  no  seed  of  grace,  and  no  principle  of  life  ?  Do  we  feed 
the  corpse,  to  make  it  grow  and  to  nourish  it  ?     Finally,  we  ask : 

4.  Who  Avere  the  primitive  partakers  ?  They  were  those  only 
who  continued  in  the  apostles'  doctrine,  and  who  were  "of  one 
heart  and  of  one  soul "  with  those  who  openly  professed  to  believe 
in  Christ,  and  to  love  him  in  sincerity.  And  shall  those  now  be 
admitted  who  give  every  evidence  that,  instead  of  gathering  with 
Christ,  they  are  scattering  abroad  ? 

5.  ^^ Holiness  becometh  thine  house,  O  Lord !"  The  whole  sys- 
tem of  the  Christian  religion  has  this  in  view.  But  the  table  of  the 
Lord  is  one  of  the  mysteries  of  that  religion ;  and  if  a  promiscuous 
multitude  be  admitted,  the  mystery  must  be  profaned,  the  charac- 
ter of  the  religion  be  lost,  the  Church  injured,  and  discipline  sub- 
verted. This  is  enough :  you  can  see  our  doctrine  well  stated  in 
the  eighty-first  Lord's  Day  of  the  Heidelberg  Catechism,  where, 
against  Lutheran  laxity,  it  is  denied  that  the  Lord's  Supper  is  a  con- 
verting ordinance ;  and  also  in  the  Westminster  Catechism,  against 
the  practice  of  the  Church  of  England. 

Objection,  But  did  not  all  the  Israelites  eat  the  passover? 

Answer.  This  argument  we  set  aside,  in  stating  the  doctrine  of 
the  passover. 

It  has  been  asked,  whether  the  Lord's  Supper  cannot  be  law- 
fully administered  to  children^  as  the .  children  of  believers  are  in 
the  covenant,  and  as  they  were,  under  the  ancient  dispensation, 
permitted  to  eat  the  passover  ?     We  answer : 

(L)  Children  are  subjects  of  baptism,  but  cannot  partake  of 
the  Holy  Supper ;  because,  in  relation  to  this  sacrament,  there  is 
an  express  law  which,  in  its  enactments,  excludes  them.  This  law 
requires  those  who  sit  at  the  Lord's  table  to  ^ ^discern  the  Lord's 
body,  and  to  examine  themselves."  Now,  children  are  physically 
incapable  of  these  acts. 

(2.)  The  passover,  we  have  said  before,  was  a  memorial  feast^  as 
well  as  a  sacrament.  Hence  the  children  of  the  Israelites  could 
eat  of  it. 

We  conclude,  then,  with    observing,  that  baptized  adults^  who 


470  Pastoral  Duties.  [Lect.  XXVIL 

give  credible  evidences  of  Christian  piety,  and  are  not  under  sus- 
pension, are  alone  the  laivful  partakers  of  the  Holy  Supper.  But  we 
do  not  hereby  design  to  exclude  young  persons,  say  of  seven  or 
nine  years  and  more,  who  show  that  God  has  effectually  called 
them  by  his  grace.  Yet  those  of  this  tender  age  ought  not  to  be 
hastily  admitted,  especially  as  the  sacraments  are  not  absolutely 
necessary  to  salvation.     It  remains  that  we  state, 

Y.  The  end  for  which  the  Holy  Supper  was  instituted,  as  from 
the  end  we  may  ascertain  the  obligations  which  it  imposes. 

(1.)  The  great  end  is,  the  glory  of  God. 

(2.)  Immediately  in  connection  with  this  is  the  glory  of  Jesus 
Christ,  as  the  procurer  of  the  redemption  of  his  people  by  the 
sacrifice  of  himself  on  the  tree  of  the  cross.  Hence  this  sacra- 
ment proclaims  with  a  loud  voice,  that  the  incarnate  Son  of  God 
came  to  save  sinners ;  and  that  he  died,  the  just  for  the  unjust,  that 
he  might  bring  us  to  God :  ye  who  believe  in  his  name  are  bought 
with  a  price.  Hence  the  observance  of  this  sacrament  has  in  all 
its  rites  a  direct  reference  to  the  death  of  Christ,  as  the  procuring 
and  meritorious  cause  of  salvation ;  it  exhibits  the  Lamb  that  was 
slain ;  it  holds  up  the  grand  doctrine  of  Christianity,  that  Jesus 
gave  his  life  a  ransom  for  many,  and  that  through  his  blood  also 
there  is  remission  of  sins.  It  shows  who  is  Lord  of  the  redeemed, 
while  it  engages  them  to  avow  all  their  indebtedness  to  him ;  to 
commemorate  the  wonders  of  his  love,  and  to  say,  as  John  did, 
"  Unto  him  that  loved  us,  etc.,  unto  him  be  glory  and  dominion 
for  ever  and  ever."     Amen. 

Such  being  the  end  of  this  institution,  those,  as  the  Unitarians, 
who  deny  the  divinity  of  the  Saviour,  and  salvation  by  his  blood 
as  the  ransom  price,  may,  as  they  do,  attach  no  importance  to  the 
observance  of  this  sacrament;  and  those  who,  like  the  Eoman 
Catholics,  seek  to  make  good  works,  or  obedience  to  the  priests  or 
the  Church,  the  condition  of  pardon,  may  well  hide  the  strong 
features  of  this  great  institution  under  the  mummery  of  the  Mass ; 
for  they  know,  that  while  this  ordinance  is  kept  with  the  words  of 
Christ  annexed  to  it,  it  will  and  must  speak  truths  of  vital  import- 
ance to  sinners.  If  the  preacher  teaches  another  gospel,  this  sa- 
crament will  contradict  him  when  he  stands  at  the  communion 
table. 

(3.)  Another  end  of  this  institution  is,  to  confirm  our  faith,  by 


Lect.  XXVII.]      Tlie  LonVs  Suppefi- — Obligations^  etc.  471 

giving  to  his  promises  of  pardon  and  eternal  life,  visible  signs  and 
seals  that  he  did  die  for  us,  that  he  does  love  us,  that  he  will  save 
us,  and  that  the  promises  shall  be  fulfilled, 

(4.)  Another  end  is  to  promote  our  communion  with  him,  by 
calling  us  to  remember  him  in  his  death  and  blood-shedding  for 
our  redemption,  and  to  know  again  the  love  of  Christ  which  pass- 
eth  knowledge.  In  this  ordinance  we  stand  removed  from  a  busy 
and  deceitful  world,  and  very  near  his  cross,  and  hear  him  say, 
"This  is  my  body,  which  is  broken  for  you;  this  cup  is  the  New 
Testament  in  my  blood,  which  is  shed  for  the  remission  of  your 
sins." 

(5.)  Another  end  is  to  promote  the  communion  of  believers  with 
one  another  in  love.  It  is  a  social  ordinance.  We  drink  of  the 
same  cup  and  eat  of  the  same  bread ;  believe  in  the  same  Saviour, 
and  partake  of  one  Spirit,  and  are  therefore  called  to  be  of  one 
heart  and  of  one  soul;  forbearing,  forgiving,  comforting  one 
another,  and  uniting  our  efforts  to  do  honor  to  our  Redeemer. 

(6.)  Another  end  is  to  afford  additional  external  means  by  which 
the  Holy  Spirit  can  consistently  operate  as  a  Comforter,  sealing  us 
unto  the  day  of  redemption. 

(7.)  Another  end  is  to  bind  us  ever  and  anon  to  obedience ;  for 
the  Holy  Supper  is  a  sacrament  of  the  everlasting  covenant — a 
covenant  in  which  we  engage  to  serve  the  Lord  Christ,  to  follow 
him  through  good  report  and  evil  report,  and  to  maintain  a  con- 
versation as  becometh  his  gospel.  I  study  to  be  brief  here,  and 
therefore  hasten  to  observe, 

That,  from  one  of  the  ends  aimed  at,  in  the  institution  of  the 
Iloly  Supper — viz :  communion  with  one  another — we  must  pro- 
nounce all  private  and  individual  observance  of  the  Supper  to  be, 
wrong  :  for,  first,  it  is  not  communion ;  second,  there  is  no  showing 
forth  the  death  of  Christ ;  there  is  no  public  Eucharistia  or  thanks- 
giving by  the  Church.  It  is  contrary  to  the  practice  of  the  primi- 
tive Christians. 

It  is  easy,  after  what  has  been  said,  to  perceive  the  obligations 
which  this  sacrament  imposes  on  believers.       * 

i.  It  binds  them  to  make  Christ  crucified  the  object  of  their  faith, 
his  sufferings  and  death  to  be  the  subject  of  their  meditations. 

ii.  It  binds  them  to  show  forth  the  death  of  Christ  and  the  con- 


472  Pastoral  Duties.  [Lect,  XXVII. 

straining  influence  of  his  love,  by  living  in  the  cultivation  of 
the  graces  of  the  divine  life,  and  in  the  practice  of  godliness. 

iii.  It  binds  them  to  cherish  that  brotherly  love  which  shall 
indicate  that  they  belong  to  one  divine  family,  and  to  exhibit 
those  sacraments  of  the  Divine  Image  which  shall  manifest  a 
family  resemblance. 

iv.  It  binds  them  to  do  all  things  and  suffer  all  things  for 
Christ's  sake. 

Other  truths  in  relation  to  the  Lord's  Supper  will  be  presented 
in  speaking  of  its  history  and  pastoral  administration. 


LECTURE    XXVIII. 


THE   LORD  S   SUPPER — THE   SUBJECT   CONTINUED. 
HISTORY  OF  THE  LORD'S  SUPPER. 

Some  facts  may  be  obtained  from  tbe  history  of  the  Lord's  Sup- 
per :  and  therefore  we  now  call  your  attention, 

II.  To  that  HISTORY.  We  shall  leave  what  relates  to  that  late 
corruption,  the  Popish  Mass,  to  form  the  subject  of  a  separate 
lecture. 

A  Popish  writer  tells  us,  without  sufficient  authority,  that  our 
Lord  supped  three  times  on  the  eventful  night  in  which  he  was 
betrayed :  first,  he  ate  the  passover ;  secondly,  an  ordinary  sup- 
per, at  which  he  presented  Judas  with  a-  sop ;  and  he  instituted 
and  solemnized  the  Holy  Supper. 

It  is  to  be  observed  in  reading  the  history  of  the  Supper,  that 
the  ancients  did  not  sit  at  table  as  we  do ;  but  in  eating  at 
meals,  reclined  on  couches,  or  on  the  floor  with  a  pillow  under 
the  elbow.  Hence  John  could  lie  upon  the  bosom  of  the  Saviour, 
and  the  woman  could  wash  and  anoint  his  feet  as  he  sat  at  meat : 
for  the  feet  were  not  under  the  table,  but,  in  the  reclining  posture 
of  the  body,  extended  backwards. 

The  Popish  writers  further  attempt  to  sport  with  the  creduhty 
of  the  ignorant,  by  fabling  that  it  was  a  square  table  at  which 
our  Lord  administered  the  Supper;  and  that  this  very  table  is 
in  preservation  at  Eome.  So  also  they  say  that  the  cup  of  bless- 
ing was  a  silver  one;  and  they  say  further,  that  the  silver  cup 
shown  at  Jerusalem,  at  two  places  in  Italy,  and  at  Douay,  is  the 
original  one.  Their  fables  and  superstitions  with  respect  to  other 
articles  are  innumerable. 

To  detail  all  the  fabulous  stories  which  the  adherents  of  Rome 


474  Pastoral  Duties.  [Lect.  XXVni 

have  invented  about  Peter  celebrating  mass  at  Antioch,  and  other 
apostles  at  other  cities ;  and  about  the  forms  composed  bj  the 
apostle  James  and  his  associates  for  the  saying  of  mass,  would  be 
a  waste  of  time.     Let  us  occupy  our  attention  with  facts. 

It  was  not  to  be  expected  that  the  apostles  would  keep  the 
Lord's  Supper,  until  after  they  received  their  commission  to  act, 
and  received  the  Holy  Spirit  as  their  Master  promised,  in  especial 
communications.  Nor  did  they.  For  what  is  recorded,  Luke 
xxiv.  30,  was  not  an  administration  by  the  Saviour  of  the  Holy 
Supper,  but  an  ordinary  supper,  at  which  he  made  himself  known 
to  his  disciples  after  his  resurrection. 

But  immediately  after  the  day  of  Pentecost,  the  apostles,  now 
enlightened  in  the  things  pertaining  to  the  kingdom  of  God,  set 
themselves  immediately  to  observe,  among  other  ordinances  of 
the  Christian  religion,  the  Holy  Supper.  After  the  crucifixion, 
resurrection,  and  ascension  of  the  Saviour,  they  understood  the 
full  meaning  and  the  gracious  design  of  this  sacrament :  accord- 
ingly we  read,  Acts  ii.  42 :  "  They  [the  converts]  continued  sted- 
fastly  in  the  apostles'  doctrine  and  fellowship,  and  in  breaking  of 
bread,  and  in  prayers." 

In  pursuing  the  history  before  us,  let  us  attend, 

First,  To  the  apostolic  age. 

In  examining,  then,  into  the  history  of  the  Holy  Supper  during 
the  lives  of  the  apostles,  we  find  the  following  facts : 

1.  The  administration  of  the  Supper  loas  frequent:  on  every 
Lord's  day,  which  on  this  account  was  called  "  the  day  of  the 
breaking  of  bread;"  and  on  other  days  of  the  week,  so  often  as 
Christians  came  together.  This  frequent  observance  of  the  Sup- 
per arose, 

(1.)  From  the  copious  effusions  of  the  Spirit,  and  the  power  of 
the  Word,  producing  strong  faith  and  fervent  holy  affections  ;  so 
that  believers  were  in  a  state  of  mind  qualifying  them  to  show 
forth  the  death  of  the  Lord  Jesus  as  the  price  of  their  salvation. 

(2.)  From  the  rapid  increase  of  converts,  who  after  baptism 
were  successively  brought  to  enjoy  the  communion  of  the  Lord's 
table,  and  to  testify  that  they  were  of  one  heart  and  of  one  soul. 

(3.)  From  the  persecutions  to  which  Christians  were  exposed ; 
for  the  endurance  of  which,  the  Lord's  Supper  was  an  external 
means  of  grace  well  adapted  to  qualify  them. 


Lect.  xx\aiL]  The  Lord^s  Supper — History — Apostolic  Age.  475 

(4.)  And  also,  from  the  circumstance  that  the  Jews  and  Gentiles 
were  daily  in  the  observance  of  some  of  the  mysteries  of  their 
religion.  Highly  expedient  in  such  circumstances  was  it,  that 
the  Lord's  Supper  should  be  often  celebrated,  in  order  to  wean 
the  converts  from  their  former  observances,  and  engage  them  in 
an  important  and  deeply  affecting  service. 

2,  There  was  also  in  the  breaking  of  bread,  a  publication  and 
avowal  of  the  most  interesting  doctrines  of  the  gospel ;  doctrines 
relating  to  the  character,  love,  and  death  of  Christ,  and  to  the 
blessedness  of  an  interest  in  him.  To  these  doctrines.  Christians 
would  give  their  practical  testimony.  But  it  is  to  be  observed, 
that  we  are  not  bound  to  do  in  this  res^^ect,  exactly  as  the  primi- 
tive churches  did :  for  the  circumstances  in  which  we  are  placed 
are  different;  and  there  is  no  divine  law,  prescribing  the  par- 
ticular times  and  number  of  times  that,  in  a  given  period,  we 
are  to  eat  the  Lord's  Supper.  This  matter  is  left  to  the  discretion 
of  the  Church,  and  belongs  to  the  rules  of  order. 

8.  The  administration  of  the  Supper  in  the  primitive  Church 
was  very  simple  in  its  rites.  Agreeably  to  the  original  institution, 
the  apostles  and  ministers  took  bread  and  wine  in  ordinary  use, 
(and  if  the  wine  was  strong,  they  mixed  water  with  it ;)  they  con- 
secrated these  material  substances,  brake  the  bread,  and  distributed 
portions  of  it ;  took  the  cup  and  presented  it,  with  thanksgiving 
and  prayer;  instructing  those  around  the  table  in  the  design  of 
this  sacred  ordinance,  and  encouraging  their  hearts  to  believe  in 
and  follow  their  Lord  and  Saviour !  Nothing  could  be  more 
remote  from  carnal  exhibition  and  pompous  display,  than  this 
sacrament  was.  Hence  its  frequent  observance  was  easy,  while  the 
blessing  attending  its  administration  was  rich ! 

When  the  Supper  was  ended,  the  Christians,  without  any  s]3e- 
cial  direction  from  God,  observed  a  feast  of  charity  or  love. 
These  "agapoe"  consisted  of  bread  and  water  distributed  around, 
and  were  held  often  at  night  in  Christian  assemblies,  and  some- 
times on  occasions  when  it  was  not  convenient  to  administer  the 
Lord's  Supper. 

Connected  with  the  Lord's  Supper,  as  well  as  with  the  ordinary 
worship  of  God  by  Christians,  was  the  "holy  kiss,  or  kiss  of 
charity,"  by  which  they  expressed  their  mutual  and  pure  affection 
for  one  another.     Kissing  Avas  much  in  use  among  the  ancients,  as 


476  Pastoral  Duties.  [Lkct.  XXVIII. 

a  token  of  esteem;  and  when  in  our  times  it  is  laid  aside,  this 
affords  no  evidence  that  vicious  lusts  are  more  repressed.  The 
nominally  refined  manners  of  fashionable  society  cover  very 
slightly  gross  impurities. 

Let  us  however  proceed  with  our  history.  The  numerous  con- 
verts to  Christianity  included  many  who  were  struck  by  the  force 
of  the  extraordinary  testimony  given  from  heaven  to  that  religion, 
without  being  truly  humbled  and  renewed  in  the  temper  of  their 
minds.  The  natural  consequence  of  this  unregeneracy  of  heart 
would  be,  as  it  actually  was,  gradual  attempts  by  such  persons 
(some  of  whom  were  Jews,  and  others  Gentiles)  to  corrupt  the 
doctrines  of  the  gospel,  by  their  favorite  tenets  of  Eastern  philo- 
sophy and  of  Pharisaical  Judaism,  and  to  modify  or  alter  the  ordi- 
nances of  Baptism  and  the  Lord's  Supper  by  their  innovations. 

First.  Accordingly,  we  find  that  as  early  as  A.  D.  94,  (Epiphan. 
Haeres.  80,)  the  heretic  Ebion,  who  was  a  Samaritan,  and  rejected 
important  parts  of  the  New  Testament  Scriptures,  taught  in  rela- 
tion to  the  Holy  Supper,  these  erroneous  sentiments : 

1.  That  unleavened  bread  alone  must  be  used  in  the  Holy 
Supper ; 

2.  That  Vine  must  be  dispensed  with,  and  water  alone  be 
used; 

3.  And  that  the  Lord's  Supper  must  be  solemnized  but  once  in 
the  year,  as  the  passover  could  be  kept  but  once  in  a  year.  The 
Ehionites^  however,  were  insignificant  in  number  and  influence, 
and,  on  account  of  their  various  heresies,  were  not  considered  to 
be  Christians  by  any  but  themselves. 

Second.  But  in  the  Christian  Church  at  Corinth,  abuses  were 
connected  in  practice  with  the  celebration  of  the  Lord's  Supper, 
which  obtained  the  special  notice  of  the  apostle  Paul,  and  led  him, 
under  the  inspirations  of  the  Holy  Spirit,  to  administer  that  re- 
proof and  that  doctrine  to  which  we  must  now  direct  our  atten- 
tion. 

In  adverting  to  these  early  abuses  and  corruptions  of  the  Holy 
Supper,  in  his  first  epistle  to  the  Corinthians,  the  apostle  says, 
chap.  xi.  20:  "When  ye  come  together,  therefore,  into  one  place, 
this  is  not  to  eat  the  Lord's  Supper."  Verse  21st :  "For  in  eating, 
every  one  taketh  before  the  other  his  own  supper,  and  one  is  hun- 
gry, and  another  is  drunken,"     Yerse  22d:  "What!  have  ye  not 


Lkct.  XXVIII.]   The  Lord's  Siqipei- — History — Apostolic  Age.         477 

houses  to  eat  and  to  drink  in?  or  despise  ye  the  Church  of  God, 
and  shame  them  that  have  not  ?  What  shall  I  say  to  you  ?  shall 
I  praise  you  in  this  ?     I  praise  you  not." 

1.  The  apostle  here  states,  that  soine  among  the  Corinthians, 
when  they  came  together  in  one  place  to  celebrate  the  Lord's 
Supper,  disregarded  the  end  for  which  this  ordinance  was  insti- 
tuted; treated  it  as  a  common  meal ;  ate  it  without  holy  preparation 
and  examination :  consequently,  this  corruption  was  to  destroy  the 
sacrament,  and  bring  iniquity  and  condemnation  upon  their  own 
souls.  This,  he  says,  "is  not  to  eat  the  Lord's  Supper"  to  any 
spiritual  benefit,  but  to  eat  and  drink  judgment  unto  themselves : 
"for  in  eating,  some  took  before  their  own  supper;"  and  became,  at 
this  preceding  entertainment,  "drunken."  Others,  who  had  no 
previous  feasting,  came  "  hungry"  to  the  Lord's  table,  and  sought 
to  satisfy  their  carnal  appetite.  "The  one,"  he  says,  "is  hungry, 
and  another  is  drunken." 

In  exhibiting  the  sense  of  these  words,  we  must  observe, 

(1.)  That  the  word  "other,"  in  our  English  version,  has  not  any 
corresponding  word  in  the  Greek,  and  ought  not  to  have  been  in- 
serted. The  original  reads  thus:  "for  in  eating," or  in  celebrating 
the  Holy  Supper,  "every  one  taketh  before  his  own  supper,  and 
one  is  hungry,  and  another  is  drunken." 

(2.)  That  in  keeping  the  passover  among  the  Jews,  it  was  cus- 
tomary among  that  people  to  eat  a  hearty  meal,  and  thereby 
remove  all  hunger  just  before  they  ate  the  passover.  "Canon  pas 
chalis  hie  est,"  says  one,  "pascha  sivc  agnus  paschalis  non  come- 
ditur  nisi  post  saturitatem,  hoc  est,  in  ipso  fine  coenae.  (Maharil  in 
suo  rituali.  Vide  Talmud  Pesachim,  fol.  70.)  As  the  carnal  appetite 
was  satisfied  by  that  previous  meal,  the  paschal  lamb  was  eaten  in 
a  religious  manner,  and  each  one  took  but  a  small  quantity  of  it. 

(3.)  Now,  as  the  first  converts  at  Corinth  were  principally  Jews, 
they  introduced  a  similar  custom  in  observing  the  Lord's  Supj^er. 
They  had  a  feast  prepared  in  the  place  where  they  assembled,  to 
go  before  the  celebration  of  the  Supper.  Of  this  meal,  furnished  b}'- 
the  rich,  and  sometimes  quite  sumptuous,  all  who  were  invited 
partook ;  and  in  partaking  of  it  freely,  one  became  drunken,  while 
another  communicant  at  the  Lord's  table,  who  had  not  eaten  of 
that  previous  feast,  (probably  because  they  were  either  poor  persons 
"  Gentile  converts,)  came  hungry,  or  without  being  filled,  to  the 


478  Pastoral  Duties,  [Lect.  xxvill. 

Supper.  This  explains  the  apostle's  words:  "for  in  eating"  the 
Holy  Supper,  "every  one  taketh  before  his  own  supper,  and  one 
is  hungry,"  who  has  not  eaten  this  previous  supper,  "and  another," 
who  has  had  that  entertainment,  "is  drunken."  "Judaica  pars 
ecclesiae  nuUo  modo  voluit,  ad  eucharistiam  accedere  absque  coena, 
atque  convivatione  proecedanea  atque  paschativa,  ubi  laute  et 
affluenter  excipiebantur,  et  ederunt  et  biberunt  koX  e^iQvov^  atque 
ad  saturitatem  et  hilaritatem  sunt  provecti :  cum  Gentilitia  pars  h 
contra  istam  Judaizationem  horrens,  et  procoenia  talia  refugiens, 
TTHva  adhuc,  et  jejuna  ad  sacramentum  accedit,  hoc  est,  non 
coenata."     (Lightfoot.) 

Well  then  might  the  apostle  say,  "What!  have  ye  not  houses  to 
eat  and  to  drink  in  ?  or  despise  ye  the  Church  of  God,  and  shame 
them  that  have  not?  What  shall  I  say  to  you?  shall  I  praise 
you  in  this  ?     I  praise  you  not." 

These  words  reprehend  those  who  connected  with  the  Holy 
Supper  convivial  entertainments,  which,  from  the  manner  in 
which  they  were  conducted,  cast  reproach  upon  the  Church  of 
God,  and  contempt  upon  its  poor  members. 

To  maintain  therefore  the  holy  character  and  important  design 
of  the  Holy  Supper,  the  apostle  then  proceeds  to  state, 

2.  What  had  been  made  matter  of  S23ecial  revelation  to  him,  in 
relation  to  this  sacrament,  verse  23d :  "For  I  have  received  of  the 
Lord,  that  which  also  I  delivered  unto  you,  that  the  Lord  Jesus, 
the  same  night  in  which  he  was  betrayed,  took  bread ;  and  (verse 
24th)  when  he  had  given  thanks,  he  brake  it,  and  said:  Take, 
eat ;  this  is  my  body,  which  is  broken  for  you :  this  do  in  remem- 
brance of  me." 

Some  have  thought  that  this  revelation  was  made  to  Paul  when 
he  was  caught  up  into  the  third  heaven  in  vision,  2  Cor.  xii. ; 
and  that  he  had  this  vision  at  Damascus,  when  "he  was  three 
days  without  sight,  and  neither  did  eat  nor  drink."     (Acts  ix.) 

Be  this  however  as  it  may,  what  was  revealed  to  him  he  faith- 
fully delivered  to  the  churches,  and  had  in  the  course  of  preach- 
ing the  Word  delivered  to  the  church  at  Corinth. 

In  addition  to  what  we  have  before  said,  respecting  the  insti- 
tution of  the  Holy  Supper  on  that  night  in  which  our  Lord  was 
betrayed,  we  would  here  observe, 

(1.)  That  between  the  eating  of  the  passover  and  the  institution 


Lbct.  XXVIII.]  The  Lord's  Supper — History — Apostolic  Age.        479 

of  the  Supper,  our  Lord  washed  the  feet  of  his  disciples.  See  John 
xiii.  4:  "  He  riseth  from  supper,  and  laid  aside  his  garments,"  etc. 

(2.)  That  after  this  act  of  washing  his  disciples'  feet,  and  after 
"  he  had  taken  his  garments,  and  was  set  down  again  at  the  same 
table,"  (see  John  xiii.  12,)  he  proceeded  to  institute  the  Supper; 

(3.)  And  that  in  this  institution  he  took  bread,  which  had  not 
before  been  broken,  but  a  new  and  whole  loaf;  and  when  he  had 
given  thanks,  brake  it.  To  which  the  apostle  refers  (1  Cor.  x.  17) 
in  saying,  "for  we,  being  many,  are  one  bread  and  one  body." 

3.  The  apostle  proceeds  with  his  account  of  the  institution,  verse 
25:  "After  the  same  manner  also  he  took  the  cup,  when  he  had 
supped,  saying.  This  cup  is  the  new  testament  in  my  blood :  this 
do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of  me."  Verse  26 : 
"  For  as  often  as  ye  eat  this  bread  and  drink  this  cup,  ye  do  shew 
the  Lord's  death  till  he  come." 

(1.)  These  words  express  clearly  the  design  of  the  Lord's  Supper, 
viz :  the  remembrance  of  the  Saviour's  death,  until  he  shall  come 
again  in  the  day  of  judgment:  but  at  Corinth,  many  regarded 
this  Supper  as  an  ordinary  thanksgiving  feast,  and  thought  only 
of  their  ancient  deliverance  as  Jews,  while  they  were  solicitous  to 
excite  in  their  minds  cheerfulness  and  mirth.  But  "this,"  says 
the  apostle,  "  is  not  to  eat  the  Lord's  Supper." 

(2.)  Paul's  words  also  imply,  that  the  Church  shall  continue  to 
exist,  and  by  her,  that  the  Lord's  Supper  must  be  observed  till  the 
Saviour  come. 

The  Holy  Supper  is  then  a  most  sacred  and  important  ordinance, 
intimately  connected  with  the  Lord  Jesus,  and  the  sublime  doc- 
trines of  redemption  by  his  blood,  and  with  that  holiness  of  heart 
and  life  which  alone  can  fit  Christians  for  a  joyful  meeting  with 
their  Saviour  as  judge  of  quick  and  dead.  Hence  the  apostle 
proceeds, 

4.  To  fence  the  "table  of  the  Lord,"  by  affixing  heavy  guilt  on 
unwortJiy  partakers.  Verse  27 :  "Wherefore,  whosoever  shall  eat 
this  bread  and  drink  this  cup  of  the  Lord  unworthily,  shall  be 
guilty  of  the  body  and  blood  of  the  Lord."  It  is  of  moment  to 
determine  the  subject  to  which  the  word  "  avafiw^- "  particularly 
applies.  For  there  is  a  sinful  participation  of  the  Supper,  which 
is  either  before  God  and  his  Church,  or  before  the  Supreme  Being 
alone. 


480  Pastoral  Duties.  [Lect.  XXVIIL 

(1.)  "We  partake  of  fhe  Supper  univorthily  when,  witli  a  pro- 
fession of  faith  before  men  which  is  unexceptionable,  we  have  not 
in  our  hearts  a  holj  principle  or  holy  affections.  But  this  defect  is 
known  to  God  a,lone ;  the  Church  cannot  perceive  it,  and  therefore 
it  is  "not  that  eating  and  drinking  unworthily"  of  which  the 
apostle  here  speaks. 

(2.)  Again :  Those  partake  of  the  Holy  Supper  "  unworthily," 
who,  while  they  understand  the  doctrine  of  the  sacrament,  and 
discern  in  it  the  Lord's  body,  do  not  live  up  to  their  recorded 
vows,  but  lead  ungodly  lives;  such  persons  are  the  proper  subjects 
of  Christian  discipline,  yet  they  are  not  so  immediately  before  the 
eye  of  the  apostle  in  this  passage.     We  therefore  remark, 

(3.)  Again,  that  the  apostle  has  here  more  particularly  in  view, 
not  the  unregenerate  state  of  the  hearts  of  the  communicants,  but 
the  open  profanation  of  the  Holy  Supper  itself.  This  profanation  is  com- 
mitted, first,  by  destroying  the  holy  character  of  the  sacrament, 
and  converting  it  into  a  hind  of  religious  feast^  at  which,  by  eating 
and  drinking  the  bread  and  wine  as  common  food,  we  are  to  make 
ourselves  merry  with  thanksgiving ;  and  second,  by  perverting  its 
end,  not  regarding  its  visible  signs  as  referring  directly  to  a  cruci- 
fied Jesus ;  not  using  them  in  a  holy  manner,  as  visible  tokens  of 
his  death,  as  the  substitute  of  his  people  in  law ;  but  considering 
it  as  an  institution  designed  to  distinguish  Christians  from  idolaters, 
and  to  unite  them  in  a  kind  of  visibly  affectionate  and  joyful  com- 
munion at  a  common  table. 

Now  this  profanation  of  the  Holy  Supper  is  that  "  eating  of  the 
bread  and  drinking  of  the  cup  of  the  Lord  unworthily,"  of  which 
the  apostle  here  speaks,  and  of  which  some  at  Coriuth  were  justly 
charged.  It  is  an  awful  profanation  :  and  while  it  implies  in  those 
who  commit  it,  no  renewed  mind,  no  living  faith  in  Christ,  no  dis- 
cerning of  the  proper  character  and  work  of  the  Saviour,  it 
expresses  a  wilful  contempt  of  the  authority  of  him  who  instituted 
the  Supper ;  an  abuse  of  its  rites  and  perversion  of  its  end  :  accord- 
ingly, the  apostle  declares  that  such  persons  are  "  guilty  of  the 
body  and  blood  of  the  Lord !"  These  words  are  designed  to  say, 
that  as  the  Jews  from  wicked  motives  rejected  Christ,  killed  and 
crucified  his  body  and  shed  his  blood;  so  those  who  in  that 
manner  "eat  the  bread  and  drink  the  cup  of  the  Lord  unwor- 
thily," do  virtually  commit  the  sin  of  rejecting  Christ  as  an  aton- 


Lect.  XXVIII.]  The  Lord's  Supper — History — Apostolic  Age,         481 

ing  sacrifice,  and  crucify  him  afresh.  "They  tread  under  foot  the 
Son  of  God,  and  count  the  blood  of  the  covenant,  wherewith  they 
professed  to  be  sanctified  or  set  apart  as  a  redeemed  people,  an 
unholy  or  a  common  thing,  and  do  despite  unto  the  Spirit  of 
grace."  (Heb.  x.  19.) 

We  might  now  proceed  to  the  duty  which  the  very  character 
and  end  of  the  Holy  Supper  render  incumbent  on  those  who 
partake  of  it,  were  our  course  not  arrested  here  by  the  abuse  which 
Bellarmine  and  some  of  the  Lutheran  doctors  have  made  of  the 
words  in  this  27th  verse. 

Bellarmine  says,  "  The  body  of  Christ  is  in  reality  present  in 
the  Mass,  and  is  received  into  and  eaten  by  the  mouth ;  for  in  any 
spiritual  eating  the  very  body  of  Christ  is  not  eaten  unworthily : 
besides,  in  eating  mere  bread  we  cannot  eat  judgment  to  ourselves : 
yet  it  is  plainly  said  that  we  are  guilty  of  the  body  of  the  Lord 
himself"     We  answer, 

i.  The  bread  and  wine  are  not  in  the  Supper  comynon  bread 
and  wine,  though  they  remain  the  material  substances  which  they 
were  before  their  consecration ;  but  these  substances  in  the  sacra- 
ment acquire  a  new  character  and  new  relations ;  they  are  made, 
by  Divine  appointment,  to  be  visible  signs  and  seals  of  the  body 
and  blood  of  Christ,  and  to  sustain  to  the  Word,  honor,  and 
glory  of  this  Saviour,  an  intimate  and  special  relation ;  even  as  the 
wood  of  the  ark  of  the  covenant  in  ancient  times  was  connected 
with  the  worship,  name,  and  glory  of  God.  If  this  be  so,  then  it 
is  easy  to  perceive,  that  contempt  of  Christ  may  be  sho-wn  by  a 
contempt  of  the  Holy  Supper ;  and  that  we  can  render  ourselves 
guilty  of  the  body  and  blood  of  the  Lord,  by  profaning  the  ordi- 
nance, or  by  eating  the  bread  and  drinking  the  wine  unworthily. 
But, 

ii.  Again,  if  the  bread  and  wine  be  the  real  body  and  blood  of 
Christ,  then,  by  eating  and  drinking,  we  cannot  be  guilty  of  that 
sin ;  on  the  contrary,  wc  do  the  very  act  that  is  required. 

iii.  The  ungodly,  then,  in  the  Holy  Supper,  must  have  life:  for 
they  actually  eat  the  flesh  and  drink  (if  the  priest  will  let  them) 
the  blood  of  the  Son  of  man.     (John  vi.  54.) 

iv.  Lastly,  let  it  be  observed  that  the  apostle  says,  that  men  are 
guilty  of  the  body  and  blood  of  Christ,  not  by  any  improper  eat- 

31 


482  Pastoral  Duties.  [Lect.  XXVIIL 

ing  of  the  one  and  drinking  of  the  other,  but  by  eating  the  bread 
and  drinking  the  wine  unworthily. 

But  the  doctrine  of  the  apostle  is  sufficiently  plain  :  let  us  then, 

6.  Attend  to  the  duty  which  he  enjoins,  as  standing  in  opposi- 
tion to  the  sin  of  profaning  the  Holy  Supper :  verse  28 : 

"  But  let  a  man  examine  himself,  and  so  let  him  eat  of  that  bread 
and  drink  of  that  cup." 

(1.)  Here  is  a  special  law  enacted  in  relation  to  the  Holy  Sup- 
per. This  sacrament  must  not  be  administered,  save  to  those  who 
are  physically  or  mentally  capable  of  self-examination;  and  it 
must  not  be  partaken  of,  but  by  those  who  have  examined  them- 
selves in  the  required  manner. 

(2.)  But  what  is  included  in  this  self-examination  ?  The  apostle 
here  speaks  of  self-examination,  as  a  duty  which  is  calculated  to 
keep  those  who  are  professors  of  the  Christian  religion  from  an 
open  profanation  of  the  Holy  Supper.  In  this  relation,  the  duty 
of  self-examination  comprehends  the  following  things,  viz : 

i.  An  inquiry,  whether  we  are  so  far  advanced  in  the  know- 
ledge of  what  God  reveals  in  his  Word,  as  to  be  persuaded  that 
we  are  lost  and  undone  sinners  in  ourselves ;  sinners  who  need  a 
Saviour  who  hath  given  his  life  a  ransom  for  many,  who  hath 
died,  the  just  for  the  unjust,  that  he  might  bring  us  to  God. 

ii.  An  inquiry  whether  we  seek  and  desire  salvation  through 
Christ,  and  rely  by  faith  upon  his  sufferings  and  death,  as  the 
meritorious  cause  of  the  remission  of  our  sins. 

iii.  An  inquiry  whether  we  understand  the  holy  nature  and 
design  of  the  sacrament  of  the  Supper.  That  it  is  an  ordinance, 
not  instituted  to  gratify  any  carnal  appetite,  but  to  feed  the  soul 
by  satisfying  its  holy  desires,  and  strengthening  its  graces :  not 
intended  to  commemorate  any  temporal  deliverance,  like  the  pass- 
over  was,  nor  merely  to  constitute  any  badge  of  distinction ;  but 
especially  to  commemorate  the  death  of  Christ,  and  redemption 
by  his  blood. 

If  self-examination  on  these  points  shall  lead  to  satisfactory 
results,  there  loill  be  no  open  profanation  of  the  Holy  Supper. 

But  considering  the  design  of  this  sacrament,  we  should  aim  at 
something  higher,  viz:  acceptance  with  God,  and  spiritual  bene- 
fit ;  so  that  the  visible  signs  and  seals  shall  signify  and  seal  to 


Lect.  XXVIII.]   The  Lord's  Supper — History — AjMstolic  Age.        483 

our  souls  all  that  they  can  signify  and  seal.  With  this  object  in 
view,  the  duty  of  self-examination  is  to  extend  farther  and  em- 
brace additional  points.  On  this  subject  you  can  read  Henry's 
Communicants'  Companion,  Certain  it  is,  we  should  examine, 
first,  whether  we  have  truly  repented  of  our  sins ;  second,  whether 
we  are  in  the  faith,  cordially  believing  the  gospel ;  third,  whether 
we  act  living  faith,  receiving  Christ  in  all  his  offices ;  fourth, 
whether  we  are  resolved  to  follow,  serve,  and  honor  God  our 
Saviour ;  fifth,  and  if  we  have  professed  religion  some  time  before, 
whether  we  have  exhibited  evidences  of  conversion  in  our  lives, 
and  grown  in  grace ;  sixth,  whether  we  do  now  hunger  and  thirst 
after  righteousness. 

6.  So  important  is  this  duty  of  self-examination,  that  the  apostle 
is  careful  to  add,  verse  29 : 

"  For  he  that  eateth  and  drinketh  unworthily,  eateth  and  drink- 
eth  damnation  to  himself,  not  discerning  the  Lord's  body." 

(1.)  The  sin  of  eating  and  drinking  unworthily,  as  it  violates 
gospel  obligations  to  the  Eedeemer,  and  sets  mercy  at  naught,  is 
one  of  a  deep  dye,  and  excites,  in  a  higher  degree,  the  Divine  dis- 
pleasure! Those  who  commit  it,  eat  and  drink  judgment  (Kpina) 
unto  themselves.  Their  deed  is  condemned  by  the  Most  High ; 
they  sin  grievously,  and  render  their  condemnation  the  heavier ; 
but  it  is  not  meant,  as  some  suppose,  from  the  word  "damnation" 
in  the  English  version,  that  sinners  are  irrevocably  damned,  and 
that  the  door  is  henceforth  closed  against  them.  This  error,  as  it 
troubles  many,  both  among  the  awakened  and  among  timid  Chris- 
tians, the  pastor  should  be  careful  to  correct.  Such,  if  they  un- 
derstand the  design  of  the  Lord's  Supper,  and  are  disposed  to  par- 
take of  it  agreeably  to  the  end  of  its  institution,  cannot  eat  and 
drink  unworthily,  in  the  sense  of  the  apostle's  words.  In  England 
and  other  countries,  where  a  participation  of  the  Holy  Supper  is 
required  to  qualify  men  for  civil  offices,  there  are,  no  doubt, 
thousands  who  do  not  discern  the  Lord's  body ;  and  those  minis- 
ters of  the  Word  are  treacherous  to  their  Divine  Lord,  who  ad- 
minister the  Supper  tp  such.  For  it  is  to  be  inculcated,  that  such 
profanation  of  the  Supper  is  the  greatest  pardonable  sin  that  can 
be  committed, 

"What  renders  that  sin  peculiarly  great,  is,  that  those  who  com- 
mit it  do  not  in  the  Supper  "  discern  the  Lord's  body." 


484  Pastoral  Duties.  [Lkct.  XXVIIL 

i.  They  do  not  believe  tliat  the  bread  and  the  wine  are  visible 
signs  of  the  Saviour's  body  broken  for  sin :  but  common  bread 
and  wine,  used  in  a  religious  feast  of  thanksgiving  and  praise. 

ii.  And  consequently  they  do  not  believe  that  Christ  suffered 
and  died  to  satisfy  Divine  justice,  as  the  substitute  for  sinners. 
Hence  they  are  enemies  of  the  cross  of  Christ,  and  reject  the  sal- 
vation procured  by  his  blood. 

With  sentiments  resembling  these,  the  Unitarians  partake  of 
the  Lord's  Supper,  and  are  those  who  do  "  not  discern  the  Lord's 
body." 

7.  Let  me  add,  that  in  the  apostolic  day,  this  sin,  in  certain 
places,  was  followed  by  extraordinary  judgments:  at  the  intro- 
duction of  the  new  dispensation,  miracles  of  mercy  and  of  j  ustice 
were  wrought,  in  confirmation  of  Divine  truth ;  and  it  was  seen 
fit,  in  evidence  of  the  holy  nature  and  design  of  the  Lord's  Sup- 
per, to  afflict  many  among  the  Christian  professors  at  Corinth  who 
profaned  that  ordinance,  with  sickness  and  death,  in  a  way  which 
indicated  that  they  had,  in  this  matter,  incurred  the  Divine  dis- 
pleasure. The  apostle  therefore  says,  without  describing  par- 
ticularly the  sickness  or  plague  in  its  name  and  course,  verse  30 : 

"For  this  cause  many  are  weak  and  sickly  among  you,  and 
many  sleep"  in  death. 

I  have  now  done  with  the  times  of  the  apostles.  "We  have  seen 
that  Christians  then  observed  the  Lord's  Supper  by  assembling  in 
one  place,  sometimes  in  the  day,  and  sometimes,  or  often,  in  con- 
sequence of  persecution  and  the  pressure  of  worldly  occupations,  at 
night ;  that  on  such  occasions  the  Word  was  preached,  and  bread 
and  wine  (without  a  thought  that  these  material  substances  were 
changed  into  real  flesh  and  blood)  were  both  dispensed,  with 
prayer  and  thanksgiving,  in  remembrance  of  the  Saviour's  death, 
and  in  evidence  of  their  deliverance  by  it.  Most  simple  was  the 
administration  of  the  Supper.  This,  Cardinal  Bessario  is  obliged 
to  confess.  "Paul,"  he  says,  "delivered  to  the  churches  what 
he  had  received,  (de  Euch.  t.  6,  Bibl.  Patr. ;)  but  while  he  deliv- 
ered that  alone  which  is  recorded  in  the  Epistle  to  the  Corinthians, 
it  is  certain  that  he  received  no  more,  and  that  he  saw  the  apostles 
in  the  administration  of  the  Supper  do  no  other  things ;  for  if  he 
had  seen  them  do  other  things,  he  would  have  delivered  that  also. 
Afterwards  Clemens,  or  James,  or  somebody  else,  added  prayers. 


Lect.  XX VIII. j  The  Lorcfs  Supper — HisUynj — Apostjolic  Fathers.    485 

psalms,  and  thanksgivings,  for  the  sake  of  ornament,  not  from  any- 
divine  law." 
Let  us  now  detail  the  history  of  the  Lord's  Supper  in  the  days, 

Second,  Of  the  Apostolic  Fathers. 

The  Apostolic  Fathers,  who  wrote,  and  who  are  so  denominated 
because  they  lived  while  the  apostles  were  yet  alive,  are  iive,  viz : 
Hcrmas,  Polycarp,  Ignatius,  Clemens,  and  Barnabas.  Their  writ- 
ings are  few  in  number,  being  principally  epistles  to  Christians, 
and  the  Avritings  of  some  of  these  Fathers  contain  no  remarks 
that  relate  to  the  subject  of  our  present  inquiry.  But  the  ancient 
Fathers,  Irenosus  and  Justin  Martyr,  immediately  follow  them,  and 
these  furnish  us  with  several  important  facts. 

During  their  lives,  the  Holy  Supper,  in  its  doctrine  and  admin- 
istration, was  still  pure.  They  have  left  us  a  few  records  on  this 
subject. 

1.  Justin  says,  (in  his  2d  Apology:)  "We  take  this  not  as  com- 
mon bread  and  as  common  wine ;  but  as  holy  food,  through  the 
word  of  prayer  and  thanksgiving."  In  his  dialogue  with  Try- 
phon,  he  says :  "So  has  Christ  instituted  it,  and  so  have  the  apos- 
tles delivered  it  unto  us.  The  bread  is  given  to  us,  to  remember 
the  body  which  our  Saviour  took  up,  and  his  sufferings ;  and  the 
cup  in  remembrance  of  his  blood,  which  must  be  received  with 
thanksgiving."  In  another  place  he  says:  "Christ  gave  it  in 
remembrance  of  his  sufferings,  which  purify  the  souls  of  men  from 
all  sins ;  and  we  give  thanks  to  God  not  only  for  creating  the 
world  for  the  benefit  of  man,  but  for  redemption,  by  which  we  are 
delivered  from  sins." 

2.  Irenoeus  says:  "When  the  cup  is  mixed,  and  the  holy  bread 
receives  the  Word  of  God,  then  it  is  the  eucharist  of  Christ's  body 
and  blood." 

3.  Ignatius  says:  "As  there  is  one  flesh  of  Christ,  and  one 
blood  which  is  shed  for  us,  so  there  is  one  bread  broken  for  all, 
and  there  is  one  cup  for  the  whole  congregation." 

Here  you  observe  that  the  primitive  Fathers  knew  nothing  of 
withholding  the  cup  from  the  lay  believers.  This  daring  innova- 
tion upon  the  sacred  institution  belongs  to  a  later  and  corrupt 
age. 


486  Pastoral  Duties.  [Lect.  xxviil 

"We  break  the  bread  [A.  D.  110;  Epist.  ad  Ephes.]  wliich  is 
the  medicine  of  immortality,  and  a  means  of  escaping  death,  and 
of  living  to  God,  through  Jesus  Christ." 

4.  Irenaeus  says:  "God  requires  that  we  offer  the  gift  upon 
the  altar ;  but  the  altar  is  in  heaven.  Thither  we  direct  our  prayers 
and  offerings." 

5.  Clemens  says  of  the  effect  of  the  Supper,  arising  from  the 
divine  promise  of  blessing :  "  The  Eucharist  is  a  good  grace,  of 
which  those  who  partake  by  faith  are  sanctified  in  soul  and  body." 

Certain  it  is,  the  primitive  Church  held  the  ordinance  of  the 
Supper  in  high  estimation,  and  were  zealous  in  the  observance  of 
it,  having  no  thought  of  any  transformation  of  the  bread  and 
wine ;  though  they  often  spoke  of  the  spiritualities  of  the  ordi- 
nance in  language  which  seems  to  us  unguarded,  and  this  they  did 
because  no  one  entertained  the  idea  of  transubstantiation. 

Of  the  manner  in  which  the  Supper  was  observed  among  them, 
Justin  says,  (A.  D.  136;  Dial,  with  Try phon :)  "  Coming  together, 
we  pray  that  we  may  be  found,  by  pure  doctrine  and  good  works, 
observers  of  the  commands,  and  obtain  everlasting  salvation. 
After  prayer,  we  greet  one  another  with  a  holy  kiss :  then  to  the 
chief  brother  (or  minister)  is  brought  bread  and  wine  mixed  with 
water ;  which,  having  received,  he  blesses,  and  thanks  the  Father 
of  all,  in  the  name  of  the  Son  and  the  Holy  Spirit,  exercising 
himself  some  time  in  thanksgiving.  After  prayer  and  thanksgiv- 
ing is  done,  the  whole  assembly  says,  'Amen,'  which  word,  in  the 
Hebrew  language,  signifies,  'So  be  it.'  The  thanksgiving  being 
ended  by  the  preacher,  and  the  benediction  given,  the  deacons 
then  give  to  each  one  a  morsel  of  bread  and  the  common  cup 
which  has  been  blessed ;  and  it  is  allowed  to  carry  the  bread 
and  wine  to  those  members  who  are  not  jDresent.  That  nourishment 
we  call  the  Eucharist.,  of  which  no  one  is  permitted  to  partake  but 
those  who  receive  our  doctrine  as  the  truth."  In  another  place 
this  Father  gives  other  circumstances  which  are  omitted  in  this 
accoimt,  "On  Sunday,"  he  says,  "we  meet.  The  Scriptures  of 
the  apostles  are  first  read ;  after  the  reading,  the  minister  delivers 
an  exhortation,  stirring  up  believers  to  practise  those  worthy  things 
of  which  they  heard  in  the  reading;  then  we  all  stand  up  and 
pray ;  then  the  bread  and  wine  are  brought,  as  has  been  said." 

These  brief  notices  of  Justin  express  many  important  facts. 


Lkct.  XXVIII.]   The  Lord'' s  Supper — History — Apostolic  Fathers.    487 

(1.)  They  show  us  that  the  Lord's  Supper  was  observed  by  Chris- 
tians in  a  very  simple  and  holy  manner,  without  those  ceremonies 
and  superstitions  which  afterwards  corrujjted  this  ordinance. 

(2.)  They  exhibit  the  fact  that  the  primitive  Christians  believed 
in  the  Trinity  of  persons  in  the  Godhead ;  and  when  Justin  speaks 
of  giving  thanks  to  the  Father  in  the  name  of  the  Son  and  Holy 
Ghost,  he  means  for  the  merits'  sake  of  the  Son  our  Saviour,  and 
under  the  influences  of  the  Holy  Spirit ;  for  no  primitive  Christian 
believed  that  the  Holy  Spirit  has  died  for  him,  or  that  he  was  par- 
doned for  the  Holy  Ghost's  sake. 

(3.)  The  extracts  also  show  in  what  light  they  regarded  the 
writings  of  the  apostles,  which  they  possessed,  for  these  were  read 
as  being  part  of  the  Word  of  God. 

(4.)  They  state  that  the  holy  kiss  was  given  in  their  assemblies ; 
but  then  it  is  observed,  that  in  their  assemblies  males  and  females 
sat  apart,  and  that  the  males  kissed  the  males,  and  the  females 
kissed  the  females.  It  was  afterwards  that  this  primitive  usage 
was  corrupted  by  promiscuous  kissing,  and  therefore  soon  discon- 
tinued in  the  Church,  (A.  D.  155.) 

With  the  age  of  the  apostolic  Fathers  I  shall  here  terminate  the 
history  of  the  Lord's  Supper.  Other  interesting  facts  will  be  pre- 
sented in  the  next  lecture,  on  the  Popish  Mass.  Here  it  will  be 
sujBEicient  to  observe, 

First,  That  the  words,  "offering,"  "sacrifice,"  and  "altar,"  as 
they  were  terms  which  the  Jewish  and  Pagan  systems  of  religion 
had  brought  into  ordinary  use,  were  frequently  employed  in  some 
relation  to  the  Holy  Supper.  This  use  of  those  terms  in  this  ser- 
vice arose  from  the  circumstance  that,  on  occasion  of  keeping  the 
Supper,  which  was  almost  every  Lord's  day,  and  when  rehgious 
societies  had  no  funds,  every  believer  brought  with  him  to  the 
place  of  meeting,  bread  and  wine :  this  was  called  the  offering  or 
sacrifice  ;  it  was  received  by  the  deacons  and  placed  upon  the  table, 
which  was  called  the  altar  ;  of  these  provisions,  a  portion  was  taken 
for  the  use  of  the  Supper ;  the  rest  formed  the  feast  of  charity, 
or  parts  sent  to  needy  Christians. 

Now  of  the  innocent  use  of  those  terms,  the  Eoman  Catholic 
writers  take  advantage,  to  maintain  their  superstitions  of  the 
Mass.  But  the  doctrine  and  doings  of  the  Christians  are  clearly 
exhibited  by  the  Pagan  Avriter  Cascilius,  in  Minutius  Felix,  who 


438  Pastoral  Duties.  [Lect.  XXVIIL 

thus  reproaclies  them:  "Ye  have  no  altars,  no  temples,  no  im- 
ages!" 

Second.  Again,  corrupt  additions  and  imprudent  expressions 
were  soon  after  begun  to  be  connected  with  the  Supper.  Thus  : 
Christians  did  not  believe  that  the  bread  and  wine  were  changed 
into  the  real  body  and  blood ;  yet  to  express  the  reality  of  their 
Eedeemer's  spiritual  presence,  they  often  expressed  themselves  in 
incautious  terms,  as  if  he  were  bodily  present,  Tertullian  and 
Origen  were  very  imprudent  in  this  respect ;  though  they  at  some 
times  explain  their  own  language,  so  as  to  make  it  accord  with  the 
form  of  sound  doctrine.  Many  ceremonies  were  added ;  a  ritual 
was  composed  for  the  administration  of  the  Supper.  Pope  Gregory 
was  famous  for  adding  new  ceremonials  to  this  holy  ordinance. 


LECTURE    XXIX 

The  Popish  Mass. 


I  NEED  not  observe  to  you,  that  in  the  Roman  Cathohc  Church 
there  is  an  ordinance  designed  to  hold  the  place  of  the  sacrament 
of  the  Iloly  Supper,  and  that  the  observance  of  this  ordinance  is 
now  considered  in  that  Church  to  be  a  mark  of  membership  in  it, 
and  of  course  to  operate  upon  the  well-being  of  souls  hereafter. 
This  ordinance  is  called  the  Mass^  in  English.  It  is  celebrated  in 
the  Popish  churches,  to  procure  pardon  for  the  living,  and  espe- 
cially to  deliver  souls  out  of  purgatory ;  and  no  person  is  accounted 
a  Christian,  by  the  Eomish  priests,  who  does  not  partake  of  the 
Mass  at  least  once  in  the  year,  and  does  not  believe  the  doctrines 
inseparably  connected  with  this  abominable  corruption  of  Chris- 
tianity. 

This  general  description  of  the  Popish  Mass  will  easily  account 
for  the  following  well-known  facts : 

1.  That  every  thing  in  the  Roman  Catholic  Church  is  con- 
sidered (with  the  exception  perhaps  of  the  supremacy  of  the  Pope 
at  Rome)  to  be  of  inferior  monient  to  the  observance  of  the  Mass. 

2.  Tl^t  great  visible  solemnity  and  'porajp  are  thrown  around  the 
Mass,  where  it  can  be  celebrated  in  due  order.  At  Rome  it  forms 
a  gorgeous  spectacle.  The  Pope  and  his  cardinals  in  their  splen- 
did habiliments,  keep  or  say  High  Mass  on  festivals,  in  circum- 
stances of  great  apparent  devotion  and  magnificence ;  and  in  the 
chambers  of  the  sick,  private  Masses  follow  the  confession  and  ab- 
solution, and  are  made  to  be  a  kind  of  certificate  to  the  dying  sin- 
ner, that  it  shall  be  comparatively  well  with  him  in  the  invisible 
world;  not  that  he  shall  go  immediately  into  the  "third  heaven," 


490  Pastoral  Duties.  [Lect.  XXIX. 

(for  this  would  deprive  tlie  priests  of  mucla  gain,  in  saying  Masses 
for  the  souls  of  the  dead,)  but,  that  his  pains  in  purgatory  will  not 
be  so  severe  and  so  long  as  they  might  otherwise  be. 

3.  That  the  observance  and  the  doctrine  of  the  Mass  form  one 
of  those  grand  characteristics,  by  which  the  Roman  Catholic 
Church  is  distinguished  from  the  true  Church  of  Christ,  existing 
among  the  various  denominations  of  Protestants.  The  Popes  will 
tolerate  (as  they  have  done)  most  of  the  doctrines  of  grace  as 
taught  by  Augustine,  however  disagreeable  some  of  those  doc- 
trines may  be,  provided  the  Masses  be  observed.  But  the  rejection 
of  the  Mass  is  viewed  by  them  as  being  a  sin  and  heresy  of  the 
deepest  dye,  and  leading  to  speedy  excommunication.  If,  there- 
fore, Popery  shall  expire,  the  celebration  of  the  Mass  must  first 
decline  and  die. 

Every  Christian,  therefore,  should  have  some  knowledge  of  the 
Popish  Mass.  Especially  every  theological  student  should  inform 
himself  on  this  subject.  With  a  view  to  the  communication  of 
such  knowledge  as  may  be  useful  to  the  Church,  the  Popish  Mass 
is  made  one  of  the  particular  subjects  of  discussion  in  our  Heidel- 
berg Catechism  ;  and  with  a  view  to  state  some  facts  that  may  aid 
you  in  explaining  that  section  of  the  Catechism,  I  have  written 
this  lecture,  in  which  I  shall  speak, 

I.  Of  the  Mass  in  general,  and, 

1.  The  name  by  which  this  ordinance  of  Catholic  worship  is 
known  and  distinguished. 

The  proper  name  of  the  Mass  is  the  Latin  ^^Missa,"  corrupted 
into  Ifass. 

(1.)  The  Origin  of  the  name  of  this  rite. 

With  regard  to  the  origin  of  the  Latin  name  "Missa,"  we  must 
here  observe,  that  some  Popish  writers  have  sought  to  derive  it  from 
the  Hebrew  word  "  Missah,"  which  signifies  a  free-will  offering. 
This  word  is  to  be  read  in  Deut.  xvi.  16 :  "  Missah  nidbat  jade- 
cha ;"  "  Thou  shalt  keep  the  Feast  of  Weeks  unto  the  Lord  thy  God, 
with  a  tribute  of  a  free-will  offering  of  thine  hand."  Instead  of  a 
"free-will  offering,"  some  render  the  word,  "a  sufficiency;"  that  is 
to  say,  that  the  Israelites  should  give  so  much  as  would  he  sufficient : 
then  they  say,  that  the  "  Mass,  or  Missa,"  is  so  denominated,  be- 
cause it  is  a  free-will  offering,  offered  up  to  God  by  the  Church, 
sufficient  every  w^j  for  the  living  and  the  dead. 


LrcT.  XXIX.]  The  Popish  Mass.  491 

But  it  is  absurd  to  think  of  this  Hebrew  original  of  the  Latin 
■word  "  Missa."  It  is  true  that  the  Christian  Church  has  borrowed 
some  words  from  the  Hebrew  Scriptures,  as  "Satan,"  "  Osiana," 
"  Sabaoth,"  "  Halleluja,"  "  pascha."  But  these  words  came  to  the 
Latin  Church  through  the  Greek  language,  and  are  to  be  found  in 
the  Greek  New  Testament  Scriptures :  whereas,  if  we  search  the 
Greek  ancient  Fathers  carefully,  we  shall  no  where  find  that  they 
used  the  word  "  Missa." 

The  origin  and  first  use  of  the  word  "  Missa,"  we  trace  to  the 
Latin  Fathers  and  the  Latin  language.  These  were  accustomed  to 
call  the  forgiveness  of  sins,  "remissa  peccatorum:"  so  Tertullian, 
in  his  4th  Lib.  against  Marcion,  says,  "  We  have  spoken  of  the 
Remissa,"  that  is,  the  forgiveness  of  sins.  So  Cyprian^  "  De  bona 
Patient;"  and  in  his  14th  Epistle :  "  He  who  blasphemes  the  Holy 
Spirit  has  'no  remissa,' "  no  forgiveness  of  sins.  Now  as,  instead 
of  "  remissio,"  they  used  "remissa,"  so,  instead  of  "missio" — send- 
ing— they  used  "missa." 

Certain  it  is,  the  "af^saig-,"  by  which  Christians  were  dismissed 
from  social  worship,  was  called  in  Latin  "missio,"  or  "missa." 
This  dismission  was  twofold,  viz :  The  first^  that  which  was  made 
after  reading,  singing,  praying,  etc.,  and  before  the  Supper  was 
administered,  when  the  catechumens  and  strangers  were  sent 
away ; 

The  second^  that  by  which,  after  the  whole  worship  was  finished, 
the  congregation  was  dismissed.  When  the  rites  and  prayers 
were  ended,  the  deacon  cried  out :  "  Ite,  missa  est ;"  Go,  the  as- 
sembly is  sent  away.  As  the  Lord's  Supper  was  frequently  cele- 
brated, and  as  the  word  of  dismission,  "missa,"  was  used  just 
before,  and  in  preparation  for  that  ordinance,  so  the  illiterate 
began  to  apply  it  as  the  name  of  the  ordinance  itself. 

Some  are  of  opinion  that  the  name  "missa"  is  derived  from 
the  alms  collected  at  the  administration  of  the  Supper,  and  sent 
to  the  poor  of  the  Church.  This  opinion  has  little  to  support  it : 
it  would  be  probable,  had  the  word  "missa"  been  applied  to  the 
alms  and  collections,  as  things  sent. 

But  what  shall  we  say  of  the  foolish  sentiment  of  Lombard, 
lib.  iv.  dist.  13:  "The  missa,"  he  says,  "has  its  name  from  the 
circumstance  that  a  heavenly  messenger  comes  to  consecrate  the 
life-giving  body,  according  to  the  priest's  words,  'Almighty  God, 


492  Pastoral  Duties.  Lect.  XXIX. 

command  that  this  be  borne  bj  the  hands  of  thy  holy  angel  on 
thy  high  altar.'  Therefore  it  is  called  '  Missa ;'  either  because  the 
sacrifice  is  sent  away,  the  remembrance  of  which  is  preserved  in 
this  ordinance,  as  it  is  said,  '  Ite,  missa  est,'  follow  this  sacrifice, 
which  is  sent  to  the  heavenly  places,  or  because  one  is  sent  from 
heaven  to  consecrate  the  body  of  Christ." 

This  savors  sufficiently  of  those  dark  ages  in  which  the  Scrip- 
tures were  not  read  by  the  priests,  and  not  seen  by  the  people. 

(2.)  But  let  me  hasten  to  remark,  that  it  is  an  historical  fact 
of  moment  that  the  very  name  "  missa,"  as  applied  to  the  Holy 
Supper,  loas  not  knoiun  in  the  apostolic  age :  nay,  for  the  space  of 
three  hundred  years  after  Christ,  this  name  of  the  Supper  was  not 
heard  of.  Baronius  disgraces  his  learning  as  much  as  his  integrity, 
by  saying  that  this  naming  of  the  Supper  "missa"  has,  among 
the  Hebrew  Christians,  the  apostle  James  for  its  author;  and 
among  the  Gentiles,  the  apostles  Paul  and  Peter.  This  ridiculous 
assertion  drew  down  upon  Baronius  the  severe  animadversions  of 
Casaubon,  and  very  deservedly  too.  Who  must  not  smile  with 
contempt,  of  a  writer  who  tells  us  that  a  Hebrew  or  Syriac  Jew 
employed  a  Latin  name,  and  that  one,  too,  altogether  insignificant 
to  distinguish  the  Lord's  Supper ! 

But  Baronius  appeals,  as  proof  of  his  assertion,  to  the  "  liturgy 
of  James :"  and  as  that  liturgy  is  at  this  day  to  be  read  both  in 
the  Latin  and  Greek  languages,  he  would  make  us  believe  that  the 
Latin  is  the  work  of  James ;  the  Greek,  that  of  some  translator. 
It  is  sufficient  to  observe  here,  that  this  "liturgy  of  James,"  and 
the  "liturgies  of  Matthew  and  Mark,"  are  contemptible  forgeries. 
Mornfeus  and  A.  Rivetus  have  exhibited  this  fact  in  a  strong  light. 

Having  now  shown  that  the  name  of  the  "Mass"  is  probably 
derived  from  the  Latin  word  "?n?isa"  used  in  the  Latin  churches, 
when  Christian  congregations  were  dismissed  from  the  places  of 
public  worship ;  let  me  next  direct  your  attention  to  the  Mass 
itself^  as  a  religious  ordinance  in  its  materials,  and  in  its  adminis- 
tration. 

2.  The  visible  signs  and  ceremonies  of  the  Mass. 

The  Lord's  Supper,  we  know  from  the  Scriptures  of  the  New 
Testament,  where  its  divine  institution  and  first  administration 
are  recorded,  is  an  ordinance  of  great  simplicity,  and  adapted  to 
the  spirit  and  glory  of  the  new  and  present  dispensation. 


Lect.  XXIX.]  The  Popish  Mass — Ceremonies,  etc.  493 

(1.)  The  common  table,  on  which  the  passover  was  eaten,  was 
used  by  the  Saviour,  when  he  instituted  and  first  dispensed  "the 
Holy  Supper :"  nor  does  he  give  the  least  intimation  to  his  disci- 
ples that  other  furniture  should  be  provided  for  the  celebration  of 
this  ordinance.  Accordingly,  no  other  than  a  common  family  table 
was  ever  used  by  the  primitive  Christians.  Hence  the  Supper 
itself  came  to  be  called  "the  table  of  the  Lord." 

But,  for  the  saying  of  Mass,  an  altar  must  be  erected  in  the 
churches;  and  it  must  be  richly  ornamented,  so  that  in  this  appur- 
tenance of  ancient  sacrifices,  under  the  Old  Testament,  truth  might 
be  obscured  under  the  New,  and  the  priesthood  at  the  altar  sustain 
in  the  view  of  the  common  people  a  richer  dress,  and  an  office 
resembling  that  of  Jewish  and  pagan  priests  in  their  temples.  Do 
the  New  Testament  Scriptures  intimate  that  Peter  and  Paul  ever 
administered  the  Lord's  Supper  at  an  altar  ?     Far  from  it. 

(2.)  In  the  Lord's  Supper,  the  external  and  visible  signs  are 
bread  and  vnne,  of  ordinary  use ;  but  in  the  Popish  Mass  there  is 
no  bread,  but  wafers,  (an  article  unknown  and  unused  as  a  means 
of  human  sustenance ;)  usually  a  little  flat,  round  cake,  bearing  an 
image  of  the  Saviour :  a  wafer,  not  even  broken  by  the  minister, 
but  given  as  it  is  manufactured  and  prepared  elsewhere.;  not 
placed  on  the  table,  as  bread  in  a  common  supper,  but  concealed 
from  view,  and  deposited  in  a  richly  ornamented  box  or  chest, 
called  the  pix;  not  received  by  the  hands  of  the  communicants, 
but  put  into  their  mouths  by  the  finger  of  the  priest.  Also  in  the 
Mass,  there  is  no  wine  for  the  use  of  communicants :  they  do  not 
see  or  perceive  it  by  any  sense,  as  a  visible  sign.  What  there  is 
in  the  cup  (and,  for  aught  the  church  knows  to  the  contrary,  there 
may  be  none  at  all)  is  reserved  for  the  use  of  the  priests  alone,  in 
opposition  to  the  very  design  of  the  institution.  But  on  this  fla- 
grant violation  of  tlie  Divine  law,  we  cannot  here  dwell. 

(3.)  The  prescribed  actions  of  the  minister,  in  dispensing  the 
Lord's  Sapper,  are  few,  though  solemn.  He  takes  the  bread  and 
breaks  it,  and  distributes  it,  giving  thanks:  he  takes  the  cup, 
gives  thanks,  and  presents  it  to  the  communicants,  explaining  the 
meaning  of  the  visible  signs;  the  nature  and  end  of  the  ordinance; 
and  speaking  of  the  relation  of  Christians  to  their  Saviour,  their 
duties,  the  sources  of  their  consolation  amid  the  trials  of  this 
world,  and  their  authorized  hopes  of  a  better  state  of  existence. 


494  Pastoral  Duties.  [Lect.  XXIX. 

But  wlio  can  describe  the  acts  of  a  Komisli  priest,  in  celebrating 
the  Mass,  without  astonishment  at  the  daring  spirit  of  unhallowed 
innovation  ?  There,  he  inclines  his  body  on  one  side ;  then  he 
bows ;  then  he  turns  himself  around ;  then  he  advances ;  then  he 
stands  still ;  then,  with  his  hand,  he  makes  the  sign  of  the  cross ; 
then  he  raises  his  arms  on  high ;  then  he  imitates  one  who  sleeps ; 
then  he  seems  to  wake  up  ;  then  he  breathes  upon  the  bread  and 
cup ;  then  he  mumbles  certain  Latin  words  in  a  low  voice ;  then 
he  speaks  and  sings  aloud;  then  he  elevates  the  bread  and  host,  as 
they  call  it ;  (but,  according  to  their  doctrine,  he  has  lifted  up, 
with  no  effort,  the  real  body  of  Christ  above  his  head ;)  on  which 
act,  the  congregation  idolatrously  prostrate  themselves,  in  adora- 
tion of  a  little  paste-bread ;  then  he  lays  the  host  down ;  then  he 
kisses  the  cup,  with  other  superstitious  rites,  entirely  foreign  to 
the  sacrament  of  the  Holy  Supper.  (See  an  account  of  the  whole 
in  Sleydan's  Hist.  lib.  xxi.) 

To  which  let  me  add,  that  the  Mass  is  usually  enjoyed  by  the 
priest  alone ;  while  the  people  look  on,  and  fall  on  their  knees  and 
worship  the  bread-god.  Certain  laymen  are  favored  with  the 
wafer-communion  at  special  times ;  but  the  multitude  partake 
usually  once  a  year,  and  always  on  their  knees,  with  their  eyes 
closed,  in  evidence  of  their  adoration. 

Sufficient  has  now  been  said  to  give  a  correct  idea  of  the  Popish 
Mass  in  its  pompous  and  idolatrous  celebration ;  that  Mass,  in  which 
Pagan  idolatry  still  continues  to  triumph  over  Christianity,  from 
the  light  of  which  it  once  fled,  like  darkness  before  the  rising  sun. 

Let  me  next  direct  your  attention  to, 

8.  The  doctrine  of  the  Popish  Mass,  from  a  statement  of  which 
you  will  more  clearly  perceive  how  far  the  Mass  is  removed  from 
the  Holy  Supper  of  our  Lord  Jesus  Christ. 

The  Council  of  Trent  has  settled  the  doctrine  of  the  Eomish 
Church  concerning  the  sacrifice  of  the  Mass.     It  is  this  : 

(1.)  The  Fathers  of  that  Council  teach,  "  that  our  Lord  Jesus 
Christ  has  once  offered  up  himself  upon  the  altar  of  the  cross,  a 
sacrifice  in  his  death  unto  God  the  Father,  that  he  might  thereby 
procure  eternal  redemption  ;  yet  that," 

(2.)  "  Because,  by  his  death,  his  priesthood  was  not  to  cease,  he 
has  left  to  his  Church,  in  the  Supper  instituted  in  the  night  in 
which  he  was  betrayed,  a  visible  sacrifice,  by  which  that  bloody 


Lkct.  XXIX.]        Tlie  Popish  Mass — Ceremonies^  etc.  495 

one  of  the  cross  miglit  be  represented,  and  its  memory  preserved 
down  to  the  end  of  the  world,  and  its  saving  virtue  be  applied  for 
the  remission  of  sins  which  we  daily  commit." 

(3.)  "  That  by  this  very  institution  he  declared  that  he  was  con- 
stituted a  priest  for  ever,  after  the  order  of  Melchisedek ;  and  that 
he  offered  up  to  God  the  Father  his  own  body  and  blood,  under 
the  forms  of  bread  and  wine." 

We  remark  here,  that  the  Saviour  never  did  offer  up  to  God  \m 
own  body  and  blood  under  the  forms  of  bread  and  icine ;  the  Scrip- 
tures teach  no  such  absurd  doctrine :  the  real  sacrifice  of  the  body 
and  blood  of  Christ  is  symbolically  exhibited  under  the  forms  of 
broken  bread  and  wine,  but  was  really  exhibited  on  the  accursed 
tree.  But  let  us  proceed  with  this  cunningly  devised  fable  of  the 
Man  of  Sin. 

(4.)  "That  under  the  symbols  of  the  same  things,  he  delivered 
to  his  apostles,  whom  he  constituted  priests  of  the  New  Testament, 
[this,  by  the  by,  he  never  did,  but  made  all  his.  people,  clerical  or 
lay,  kings  and  priests  unto  God,]  and  to  their  successors  in  office, 
himself  as  a  sacrifice,  and  commanded  them  to  take  and  offer  him 
in  these  words,  '  Do  this  in  remembrance  of  me/  as  the  Catholic 
Church  hath  always  understood  and  taught." 

Here  we  remark  again,  that  our  Saviour  never  did  deliver  him- 
self as  a  sacrifice  to  be  offered  up  by  his  ministers :  he  could  not 
do  it ;  and  there  is  nothing  of  the  kind  ex23ressed  in  the  words, 
"Do  this  in  remembrance  of  me  ;"  and  we  shall  prove  presently, 
that  it  is  false,  that  "  the  Catholic  Church  has  always  understood 
and  taught "  that  such  doctrine  was  contained  in  the  words,  '  Do 
this  in  remembrance  of  me."  To  go  on  with  the  Fathers  of  Trent : 
that  it  might  be  known  what  kind  of  sacrifice  these  blind  leaders 
understood  that  to  be  which  is  offered  up  in  the  Supper,  they 
explain  themselves  more  clearly  by  affirming  that, 

(5.)  "As  in  this  divine  sacrifice  of  the  Mass,  that  same  Christ  is 
contained  and  bloodlessly  sacrificed,  who  once  offered  up  himself 
by  a  bloody  death  on  the  altar  of  the  cross ;  so  that  sacrifice  in  the 
Mass  is  tridy  a  propitiatory  sacrifice^  and  that  by  it  it  is  effected,  that 
if,  with  sincerity,  faith,  and  repentance,  we  draw  near  to  God,  we 
shall  obtain  mercy,  and  find  grace  to  help  in  time  of  need."  For 
by  this  oblation  God  is  propitiated,  so  as  to  give  the  grace  and  gift 
of  penitence,  and  to  pardon  tlie  greatest  sins.     "  The  victim,"  they 


496  Pastoixd  Duties.  [Lkct.  XXIX, 

saj,  "is  one  and  the  same,  and  lie  is  now  the  same  offering,  by 
the  ministry  of  the  priests,  who  once  offered  himself  upon  the  cross." 

Let  me  just  remark  here,  that  the  Scripture  terms  "sincerity, 
faith,  and  repentance,"  sound  well,  and  are  excellent  qualifica- 
tions in  those  who  draw  near  to  God  in  worship ;  but  what  the 
Eoman  Catholic  priests  understand  by  those  terms,  may  be  learned 
from  their  admission  in  their  churches  to  the  Mass,  of  multitudes 
of  ignorant,  unsanctified,  and  ungodly  men. 

Such  is  the  doctrine  of  the  Romish  Church  concerning  the  Mass. 
It  is  not  our  design  here  to  enter  into  a  full  examination  of  this 
doctrine,  with  a  view  to  refute  it.  The  refutation  of  it  may  be 
found  in  systems  of  didactic  theology.  "We  shall  just  remind  you 
here, 

i.  That  the  whole  doctrine  of  a  propitiatory  sacrifice  in  the 
Mass,  is  founded  upon  the  monstrous  doctrine  of  transubstantiaiion. 
Por  if  the  bread  and  wine  remain,  after  consecration,  the  material 
substances  which  they  were  before,  then  it  is  obvious  that  there  is 
nothing  to  form  a  propitiatory  sacrifice  of:  there  is  no  suitable 
victim  to  be  offered  up  in  sacrifice  to  divine  justice.  You  must 
therefore  change,  in  fancy,  the  bread  and  wine  into  the  real  body 
and  blood  of  Christ,  as  the  Romanists  teach  is  actually  done  in  the 
Mass,  before  you  can  get  a  proper  subject  for  a  propitiatory  sacri- 
fice! Accordingly,  the  doctrine  of  the  Mass  followed  upon  the 
introduction  and  the  reception  of  the  doctrine  of  transubstantiation. 
The  Mass  and  its  doctrine,  we  say,  came  into  a  corrupt  Christian 
Church  at  a  late  day,  after  the  opening  of  the  new  dispensation : 
for  transubstantiation  was  not  the  received  doctrine  till  centuries 
after  the  death  of  the  apostles  had  elapsed.  The  proof  of  this 
fact,  is  what  we  shall  exhibit  in  this  lecture  ;  for  it  is  one  that  be- 
longs to  the  history  of  the  Church  in  her  declensions  from  original 
purity.     Meantime  we  remark, 

ii.  That  the  doctrine  of  a  propitiatory  sacrifice  in  the  Mass, 
amounts  to  a  denial  of  the  full  atonemen-t  for  sin,  made  by  our 
Lord  Jesus  Christ  when  he  was  visibly  upon  earth,  and  stands  in 
direct  opposition  to  the  doctrines  of  the  inspired  writers  on  this 
subject. 

Christ  once  suffered  and  was  obedient  unto  death.  This  sacri- 
fice of  himself  on  the  tree  of  the  cross,  was  a  sufficient  atonement, 
or  it  was  not.     If  it  were  a  sufficient  sacrifice,  there  is  no  need  of 


Lect.  XXIX.]  The  Popish  Mass — Doctrine.  497 

any  other  expiatory  sacrifice.  If  it  were  not,  then  a  sufficient 
atonement  has  not  and  cannot  be  made,  until  the  last  Popish  Mass 
shall  have  been  said !  How  remote  is  all  such  stuff  from  the  doc- 
trines of  the  divine  Word!  Paul  tells  us,  that  the  offering  or 
sacrifice  of  Christ  on  the  cross,  was  to  God  of  a  "sweet-smelling 
savor ;"  that  is  to  say,  according  to  the  well-known  idiom  of  the 
Hebrews,  that  it  was  accepted  as  sufficient.  (Eph.  v.  2.)  In  evi- 
dence of  which,  God  raised  him  from  the  dead,  and  gave  him 
power,  etc. 

Also,  Heb.  vii.  27:  "Who  needeth  not  daily,  as  those  high 
priests,  to  offer  up  sacrifice,  first  for  his  own  sins,  and  then  for  the 
people's ;  for  this  he  did  once,  when  he  offered  up  himself"  Heb. 
ix.  12  :  "  By  his  own  blood  he  entered  in  once  into  the  holy  place, 
having  obtained  eternal  redemption  for  us,"  Verse  26 :  "  For  then 
must  he  often  have  suffered  since  the  foundation  of  the  world : 
but  now  once,  in  the  end  of  the  world,  hath  he  appeared  to  put 
away  sin  by  the  sacrifice  of  himself."  Heb.  x. :  "By  the  which 
will  we  are  sanctified,  through  the  offering  of  the  body  of  Christ 
once  for  alV  Verse  12  :  "  But  this  man,  after  he  had  offered  one 
sacrifice  for  sins,  for  ever  sat  down  on  the  right  hand  of  God. 
The  heavens  must  therefore  receive  him,  until  the  times  of  the 
restitution  of  all  things ;  he  is  to  appear  a  second  time :  but  it  is 
without  sin,  unto  salvation ;  for  by  one  offering  he  hath  perfected 
for  ever  them  that  are  sanctified."  How  thick  must  have  been  the 
darkness  that  enveloped  the  Christian  world,  how  great  the  cor- 
ruptions that  infected  the  visible  Church,  when  a  doctrine  contra- 
dicting the  plainest  truths  and  passages  of  the  Bible  could  be  re- 
ceived !  But  at  that  period,  unhappily,  the  Bible  was  not  read 
nor  understood. 

iii.  The  doctrine  of  a  propitiatory  sacrifice  in  the  Mass  is 
opposed  hy  every  fact  the  Scriptures  express,  in  relation  to  the  pre- 
sent state  of  the  Eedeemer.  Where  is  he  in  body,  who  once  died 
on  earth,  the  just  for  the  unjust,  that  he  might  bring  us  to  God? 
The  Scriptures  tells  us,  "He  is  risen  in  body;  received  in  his 
bodily  presence  up  into  glory ;  seated  in  body  on  the  right  hand  of 
Power;"  a  condition,  the  very  reverse  of  that  which  would  leave 
him  to  be  broken,  mangled,  and  eaten  every  where,  in  the  Mass; 
sitting  on  the  throne  of  supreme  majesty;  exercising  unlimited 
dominion ;  invested  with  all  glory.  But  this  could  not  be  true,  if 
32 


498  Pastoral  Duties,  [Lect.  XXIX. 

tlie  same  Jesus  is  daily  offered  up  a  propitiatory  sacrifice  in  the 
Mass.  The  two  states  are  inconsistent.  Besides,  there  are  short 
intervals  of  time,  a  moment  now  and  a  moment  then,  when  the 
Bomanists  no  where  celebrate  Mass.  In  those  moments,  where  is 
the  body  of  the  Saviour,  and  what  is  its  condition?  He  can 
hardly  be  glorified  in  heaven  at  one  moment,  and  the  next  be  a 
propitiatory  sacrifice  on  earth,  and  the  next  again  be  glorified  in 
heaven. 

The  fact  is,  if  the  wafers  in  the  Mass  be  the  real  body  and  blood 
of  Christ,  we  must  conclude,  from  the  frequency  of  saying  Mass 
in  all  hours  of  every  day,  that  the  state  of  the  Eedeemer  is  now 
one,  not  of  exaltation,  but  of  the  deepest  humihation. 

iv.  If  Christ  be  a  propitiatory  sacrifice  in  the  Mass,  who 
break  his  real  body?  luho  '•'■crucify  him  afresh  f''  Why,  the  Eo- 
mish  priests ;  they  are  the  executioners,  and  no  other :  therefore, 
they  are  worse  than  the  Jews ;  for  the  latter  killed  the  Lord  of 
glory  hut  once;  whereas,  the  priests  do  it  often,  and  glory  in  it. 
This  we  beheve  is  a  true  charge  in  one  sense,  but  a  charge  at 
which  every  true  minister  of  Christ  would  startle ! 

V.  But  the  fathers  of  Trent  tell  us,  "that  the  offering  up 
of  the  real  body  and  blood  of  Christ  in  sacrifice"  in  the  Mass,  is 
designed  "  to  represent  the  bloody  sacrifice  of  the  Saviour's  body 
on  the  cross  at  Jerusalem."  But  wherein  can  such  a  "representa- 
tion" exist,  when  it  is  the  real  body  of  Christ  that  is  offered  up  in 
the  Mass,  and  when  in  all  the  visible  circumstances,  the  one  is 
so  unlike  the  other ;  the  one  bloody,  and  the  other  unbloody, 
etc.,  etc.  ? 

vi.  Finally,  we  observe,  that  the  apostles  and  primitive  Christians 
considered  the  Lord's  Supper  to  be  a  eucharistical  sacrifice,  not  a 
propitiatory  one ;  and  that  the  mass  and  its  imaginary  propitiatory 
sacrifice  of  the  body  of  Christ,  were  things  unknown  among 
Christians  for  many  centuries  after  the  ascension  of  our  Lord. 
This  is  the  fiict  which  we  are  solicitous  now  to  establish,  and  shall 
therefore  proceed  to  inquire  into, 
4.  The  History  of  the  Mass. 

During  the  short  time  of  our  Lord's  continuance  here  on 
earth,  after  the  institution  of  the  Holy  Supper,  and  in  the  age  of 
his  apostles,  no  vestige  is  to  be  found  of  the  Popish  Mass :  and  as 
we  have  before  observed,  the  name  of  "missa,"  as  applied  to  any 


Lkct.  XXIX.]  The  Popish  Mass — History.  499 

ordinance  of  the  Christian  rehgion,  was  unknown  even  among  the 
Latin  Christiaus. 

The  Saviour  appointed  the  Holy  Supper  to  be,  not  a  propitiatory 
sacrifice,  for  that  he  could  not  do ;  but  a  memorial  of  his  death ; 
("  elg  avajivrjoiVj^^  in  recordationem ;)  and  Paul  afterwards  taught 
that  such  was  the  design  of  the  institution :  to  preserve  the  re- 
ligious remembrance  of  our  crucified  Saviour. 

Now,  the  Eomanists  offer  no  direct  proof  from  Scripture,  that 
the  Lord's  Supper  was  intended  to  be  an  expiatory  sacrifice  of  the 
body  of  Christ.  Surely,  the  words,  "This  is  my  body,"  cannot 
constitute  the  Supper  an  expiatory  sacrifice ;  for. 

First,  The  Saviour  was  then  in  circumstances  not  immediately  of 
suffering,  as  a  victim :  but  of  worshipping  in  peace  with  -his  dis- 
ciples in  the  passover  chamber.  He  was  not  then  crucified,  nor 
dying,  nor  dead ;  all  which  is  necessary  in  an  expiatory  sacrifice : 
there  was  no  blood  of  his  body  shed ;  and  if  he  had  not  yet  died, 
it  was  impossible  that  an  expiatory  sacrifice  could  exist  in  the 
Supper ;  for  the  Council  of  Trent  expressly  declare,  that  the  Sup- 
per was  designed  "to  represent  that  bloody  one  on  the  cross." 
And  if  there  was  no  expiatory  sacrifice  in  the  first  Supper,  there 
could  be  none  afterwards ;  for  the  command  given  is  what  is  bind- 
ing on  the  ministers :  "  Do  this  in  remembrance  of  me."  Not  do 
more,  or  something  else;  but  "do  this!"  and  if  the  Saviour  did 
nothing  more  than  what  represented  "his  bloody  sacrifice  of  him- 
self on  the  cross,"  his  ministers  can  do  nothing  more  than  by  the 
same  means  represent  the  same  bloody  sacrifice. 

Admitting,  then,  that  the  miserable  Romish  priests  had  the 
power  of  "  making  the  real  body  of  Christ,"  as  they  say,  out  of  a 
wafer,  yet  they  have  no  authority  to  do  it.  "Do  this  in  remem- 
brance of  me,"  does  not  require  them  to  make  an  expiatory  sacri- 
fice in  the  Supper,  for  the  Saviour  did  it  not ! 

But  the  Romanists  try  to  sustain  themselves  principally  by 
Scripture  types  and  allegories :  to  this  course  of  argument,  we 
must  say,  with  the  Lutheran  Fathers,  in  their  apology  for  the 
Augsburg  Confession :  "  Quod,  allegorize  non  pariant  firmas  pro- 
bationes." 

Second.  Again,  we  observe  in  pursuing  the  history,  that  from 
the  death  of  the  apostles  to  Gregory  I. — that  is,  from  A.  D.  100 
to  A.  D.  600 — we  shall  find  no  traces  of  the  Popish  Mass. 


500  Pastoral  Duties.  [Lect.  XXIX. 

(1.)  Justin  Martyr,  who  lived  in  the  second  century,  affords  in 
his  writings  no  evidence  whatever  that  the  Eucharist  was  con- 
sidered to  be  a  propitiatory  sacrifice  ! 

In  his  first  apology  for  Christians,  he  says :  "After  we  have  bap- 
tized him  who  professes  his  faith  in  Christ,  we  conduct  him  to  the 
brethren  assembled  together,  in  order  to  offer  up  common  suppli- 
cations, etc.  Prayers  being  ended,  we  salute  one  another  with  a 
kiss.  Then  to  him  who  presides  over  the  brethren  bread  is  brought, 
and  a  cup  of  water  and  wine ;  having  received  these,  he  offers 
praise  and  glory  to  the  Father  of  the  universe,  in  the  name  of  the 
Son  and  Sp^'rit,  and  gives  large  thanksgivings  for  this,  that  we  are 
favored  with  these  his  gifts.  When  prayer  and  thanksgiving  are 
ended,  all  the  congregation  who  are  present  say.  Amen — a  Hebrew 
word,  which  signifies.  May  it  be  so.  After  this,  those  whom  we 
call  deacons  [it  appears  there  were  deacons  in  the  churches]  dis- 
tribute to  every  one  bread,  wine,  and  water,  [the  cup,  it  appears, 
was  not  withheld,]  and  carry  these  to  absent  members ;  and  this 
aliment  is  called  among  us,  'Eucharistia.'  It  is  permitted  to  no 
other  to  partake  of  it  than  he  who  believes  ovir  doctiine  to  be 
true,  and  is  baptized,  and  as  Christ  hath  delivered,  is  alive.  Nor 
do  we  take  that  as  common  bread  and  drink  ;  but  as  Jesus  Christ 
our  Saviour  by  the  Word  of  Grod  was  made  flesh,  and  shed  his 
blood  for  the  sake  of  our  salvation,  so  we  are  taught  that  the 
bread  and  wine,  for  which  thanks  are  given,  and  by  which  our 
flesh  and  blood  are  nourished,  [here  is  no  tran substantiation,]  are 
the  flesh  and  blood  of  that  incarnate  Jesus.  For  the  apostles  in 
their  writings,  which  we  call  the  Gospels,  declare  that  Jesus  so 
commanded  them ;  that  having  taken  bread,  he  gave  thanks  and 
said,  'Do  this  in  remembrance,'  etc." 

Now  in  this  minute  description  of  the  Holy  Supper,  there  is  not 
a  syllable  about  that  ordinance  being  a  propitiatory  sacrifice.  A 
picture  is  drawn  of  that  sacrament  very  different  from  the  Roman 
Mass. 

i.  But  it  is  said,  that  Justin  speaks  of  oblations,  in  connection 
with  the  Holy  Supper .:  and  we  know  that  Romish  writers  have 
snatched  at  the  word  "oblations,"  and,  in  the  absence  of  proof, 
have  attempted  to  twist  this  word  into  the  shape  of  an  argument 
for  their  propitiatory  sacrifice  in  the  Mass.  But  to  explain  what 
the  Fathers  mean  by  these  oblations,  it  Avill  be  sufficient  to  observe, 


Lect.  XXIX.]  The  Popish  Mass — History.  501 

first,  that  Christians  were  generally,  in  the  first  age  of  the  Church, 
persons  in  very  moderate  circumstances :  "  not  many  wise,  not 
many  noble  are  called,"  but  the  poor,  etc.  Second,  that  they  were 
persecuted,  and  had  to  observe  the  ordinances  of  their  religion  as 
opportunities  offered.  Third,  that  bread  and  wine,  materials  for 
light,  alms  for  the  poor,  gifts  in  support  of  those  preaching  the 
gospel,  were  to  be  collected  when  Christians  held  their  religious 
assemblies.  Hence  it  became  a  custom  in  the  ancient  Church,  that 
on  holy  days  believers  should  bring  with  them  to  the  place  of 
worship,  their  oblations.  These  oblations  were  not  all  of  the  same 
kind ;  but  were  made  up  of  bread,  wine,  new  ears  of  corn,  grapes, 
oil  for  lights,  garments,  money,  etc.  Of  these  oblations,  Irena3us, 
Cyprian,  Augustine,  and  others  speak ;  for  it  was  a  custom  that 
continued  in  the  Church  during  many  centuries.  Now  these  offer- 
ings (Gab.  albas  pinoeus)  were  used,  partly  for  the  immediate  ser- 
vice of  the  assembly  in  worship,  and  partly  for  the  use  of  ministers 
of  the  Word  and  of  the  poor.  Sometimes  certain  gifts  were  dis- 
tributed to  believers  assembled,  viritim,  to  signify  their  union  to  one 
head,  and  their  being  members  of  one  body.  Cyprian  and  Augus- 
tine testify  to  these  facts. 

"We  are  now  prepared  to  observe,  that  these  oblations  were 
offerings  to  God,  though  destined  for  the  use  of  man.  Hence  they 
were  called  sacrifices^  and  under  this  familiar  name  spoken  of  as 
connected  with  the  Holy  Supper;  but  they  did  not  mean  the 
Eucharist  itself,  and  had  no  essential  connection  with  it.  What, 
then,  has  all  this  to  do  with  the  awful  doctrine  of  a  propitiatory 
sacrifice  in  the  Holy  Supper  ? 

ii.  But  the  Romanists  say  that  Justin,  in  his  dialogue  with  Try- 
pho,  affords  some  proof  of  the  Eucharist  being  a  propitiatory  sacri- 
fice.    We  answer : 

It  is  true  that  Justin  in  that  dialogue,  using  the  language  of  the 
age  in  his  writing  to  an  unbeliever,  calls  the  Eucharist,  a  sacrifi/x^ 
and  Christians,  priests.  But  what  kind  of  sacrifices  he  means,  he 
himself  tells  us:  ^'■otl  fiev  Kal  ovv  evxal,  Kal  evxaplortac  vno  tcjv  a^lojv 
yivofievoc  reXeiai  fiovai  Kai  evapearoL  eiai,  to)  0ea)  Ovocac,  Kai  avrog 
(Prjiu.^^  "And  this  I  affirm,  that  prayers  and  thanksgivings  offered 
by  the  worthy  are  the  only  perfect  victims  dear  to  God."  His  sacri- 
fices, therefore,  in   the  Eucharist  are  prayers  and  thanksgivings, 


502  Pastoral  Duties.  [Lkct.  xxix. 

which  we  beheve,  with  all  the  ancient  Fathers,  render  the  Holy 
Supper  a  eucharistical  sacrifice. 

iii.  But  it  is  said  that  Clemens  Eomanus,  in  his  writings,  fur- 
nishes us  with  such  proof.  Let  then  the  proof  be  exhibited. 
Where  is  it  ? 

"  It  is  to  be  found,"  say  the  Romanists,  in  the  "Apostolical  Con- 
stitutions," of  which  they  say  that  Clemens  is  the  author,  and  in 
which  he  teaches  us  to  offer  up  sacrifices  for  the  dead,  in  these  words  : 
"er^  7rpo<T(l>epofiev  act  kui  vnep  navrov  to)v  arraKOvog  evapeoTrjaaVTCdv 
ooi  ayicov  T:aTpLapx(^v — TTpo(pr]Tcov — airoarrjXiov ^''^  etc. :  "  as  yet  we 
offer  to  thee  for  all  the  saints  who  have  pleased  thee,  a  seculo,  for 
the  patriarchs,  prophets,  apostles,  righteous  men,  martyrs,  confessors, 
bishops,  presbyters,  and  deacons."  In  reply  to  this  wretched  argu- 
ment, we  observe,  that  those  "  apostolical  constitutions"  which  bear 
the  name  of  Clemens,  are  not  his  writings.  Even  Bellarmine  acknow- 
ledges that  they  have  no  name  in  the  Latin  Church.  Petavius, 
Baronius,  and  others,  say  they  are  forgeries.  Blondel  the  Pro- 
testant thinks  that  they  were  composed  in  the  third,  Coringius 
in  the  fifth,  Archbishop  Usher  in  the  sixth,  century.  Jortin, 
whom  you  can  consult,  says,  "  They  are  forgeries  which  came  into 
existence  after  the  days  of  Constantine  ;  for  they  are  old  treatises 
jumbled  together  and  corrupted  without  judgment." 

But  admitting  those  "  constitutions"  to  be  the  work  of  Clemens, 
they  prove  nothing  against  us ;  for  the  very  words  show  that 
"  7r/)oa0fpojuev"  is  to  be  translated,  "  we  pray."  In  the  same  chapter 
the  writer  uses  promiscuously  "  7rpo(T0£pOjU£v"  and  ^' -npooKaXoviiEv" 
in  the  same  sense. 

Nor  can  we  be  at  a  loss  to  understand  in  what  sense  they 
^^ prayed  for  the  dead:^^  not,  indeed,  as  if  they  thought  that  their 
prayers  could  profit  the  dead ;  but  with  a  view  to  recall  their 
virtues  to  memory,  and  to  thank  God  for  raising  up  such  eminent 
men  in  the  Church ;  praying  that  they  themselves  might  be 
endowed  with  the  same  spirit,  and  follow  the  example  of  those 
holy  men.  Evident  is  it,  that  those  prayers  were  not  offered  for 
the  dead,  in  order  to  deliver  them,  as  the  Romanists  would  say,  from 
purgatory ;  inasmuch  as  they  were  offered  up  for  the  patriarchs, 
apostles,  and  martyrs  ivho,  it  is  acknowledged  by  themselves,  never 
were  in  purgatory. 

iv.  But  the  Romanists  have  brought  another  passage  of  Clemens 


Lect.  XXIX.]  Tlie  Popish  Mass — History.  503 

Romanus  to  prove  the  propitiatory  so^rijice  in  tlie  Mass.  Tlie  proof 
is  drawn  from  the  first  epistle  of  Clemens  to  the  Corinthians, 
in  these  words :  "  nav-a  to^el  ttoUlv  oLcpetXoiiev,  baa  6  decrcoTr]^ 
emreXeiv,^^  etc.  "We  ought,"  he  says,  "to  do  in  order  all  things 
which  the  Lord  has  commanded  us  to  do  at  stated  times,  to 
perform  duties  and  oblations ;  nor  has  he  commanded  them  to  be 
performed  hastily  and  disorderly,  but  at  set  times  and  hours." 
And  again :  "  Those  therefore  who  make  their  oblations  at 
appointed  times,  are  accepted  and  blessed;  for  they  obey  the 
laws,"  etc.  Now,  because  Clemens  here  speaks  of  oblations^ 
"  7Tpoo<popag"  therefore  he  means,  say  the  Popish  doctors,  the  Eu- 
chai-ist ;  therefore  the  Eucharist  is  a  sacrifice ;  and  therefore,  as  a 
sacrifice,  it  is  properly  called  propitiatory.  Such  reasoning  mer- 
its contempt ;  for  it  should  be  proved  that  by  oUations  is  meant, 
the  Eucharist ;  it  should  be  proved  that  as  these  oblations  were 
offered  by  the  people,  and  not  by  the  priests,  the  people  could  thereby 
make  the  Eucharist  a  propitiatory  sacrifice ;  for  this  the  Romanists 
themselves  will  strenuously  deny.  But  the  learned  well  know 
that  the  word  ^'  npoGcpopa'^  is  used  by  the  Fathers  to  signify  gifts  to 
the  poor,  offerings  at  the  communion  table,  etc. 

Tertullian,  in  like  manner,  employs  "  (5wpa"  to  signify  prayers 
and  thanksgivings  offered  up  by  Christians. 

V.  But  our  adversaries  say  that  Irenteus  bears  them  out  in 
their  monstrous  doctrine.  "We  might  here  content  ourselves  with 
observing,  that  this  Christian  Father  most  plainly  teaches,  first, 
that  God  does  not  require  expiatory  sacrifices  from  us ;  second, 
that  the  exercises  of  the  graces  are  the  spiritual  sacrifices  which 
God  requires ;  and  third,  that  the  Eucharist  is,  as  it  were,  a  spirit- 
ual sacrifice.  Hence  he  calls  the  Holy  Supper  "  an  oblation  and  a 
sacrifice" — words  of  every-day  use  in  his  times — because,  in  that 
ordinance,  we  offer  up  to  God  the  affections  of  grateful  hearts,  in 
praise  and  thanksgivings;  but  not  a  hint  does  he  give  of  a  propi- 
tiatory sacrifice  in  the  Supper. 

What  further  does  Irenfcus  do  ?  Why,  say  the  Massmen,  he 
applies  the  prophecy  of  Malachi  (Mai.  i.  10,  11)  to  the  Eucharist: 
for,  "  From  the  rising  of  the  sun,  even  unto  the  going  down  of  the 
same,  my  name  shall  be  great  among  the  Gentiles ;  and  in  every 
place  incense  shall  be  offered  unto  my  name,  and  a  pure  offer- 
iuar,"  etc. 


504  Pastoral  Duties.  [Lect,  XXIX. 

We  answer : 

First.  If  Irenseus  does,  he  does  not  therefore  exhibit  the  Eucha- 
rist as  a  ^rojyitiatory  sacrifice^  but  a  spiritual  sacrifice  of  holy  affec- 
tions in  worship.  In  the  same  sense,  the  words  of  that  prophecy 
are  now  often  applied  by  Protestant  ministers  and  people. 

Second.  We  understand  the  prophecy  as  well  as  Irenseus,  and 
there  is  not  a  ivord  in  it  about  the  Eucharist,  But,  in  the  prophecy, 
the  word  nnjo,  Mmchah,  oblation,  occurs ;  and  this  term,  say  a  La- 
pide  and  Castro,  denotes  "  a  meat-offering,"  which  has  a  type  of 
the  Eucharist. 

This  is  bad  reasoning ;  but  it  serves  to  show  that  the  writings 
of  the  early  Fathers  would  afford  them  no  better  argument  in  sup- 
port of  their  idolatrous  Mass.  We  remark,  however,  first,  that  it 
cannot  be  proved  that  the  "Minchah"  was  a  type  of  the  Eucha- 
rist. Second.  Oil,  frankincense,  etc.,  made  the  "Minchah;"  but 
of  what,  in  the  Eucharist,  could  all  this  be  a  type  ?  for  the  "  Min- 
chah" was  not  a  propitiatory  sacrifice  ;  it  was  an  offering  of  vari- 
ous inanimate  things.  (See  Spanheim.)  Third.  We  have  no  proof 
that  the  sacrifice  of  the  Mass  was  in  the  eye  of  the  prophet.  Eu- 
sebius  (Demon.  Evang.)  explains  Malachi's  words  to  mean  prayer, 
thanksgiving,  and  other  spiritual  offerings. 

i.  It  appears,  then,  that  during  the  second  century  we  can  find  no 
evidence  that  the  Fathers  believed  the  Eucharist  to  be  a  propitia- 
tory sacrifice.  With  heretics,  in  this  inquiry,  we  have  nothing  to 
do ;  nor  is  it  the  place  to  state  the  various  usages  in  relation  to  the 
bread  and  wine,  so  long  as  they  were  viewed  as  symbols  of  the 
body  and  blood  of  Christ ;  for  some  mixed  cold  and  others  warm 
water  with  the  wine  ;  others  used  wine  unmixed.  Nor  is  it  neces- 
sary to  state  here  that  some  celebrated  the  Supper  more  frequently 
than  others  ;  while  we  know  that,  ordinarily,  in  the  churches  the 
Lord's  Supper  was  observed  on  Sunday. 

ii.  But  let  us  proceed  to  the  third  century,  in  which,  if  we  should 
find  any  departure  from  the  doctrine  and  practice  of  the  apostles 
and  primitive  Church,  in  relation  to  the  Holy  Supper,  it  would 
only  be  a  proof  that  corruptions  and  errors  were  growing  up,  from 
the  throng  of  Gentiles  that  were  pressing  into  the  visible  Church, 
and  from  the  disposition  of  ministers  to  speak  and  act  in  this 
matter  with  a  view  to  gain  proselytes. 

For  it  is  not  to  be  denied  that,  between  A.D.  200  and  300,  cer- 


Lect.  XXIX.]  The  Popish  Mass — History.  505 

tain  rites  and  customs  obtained  an  entrance  into  parts  of  the  Chris 
tian  Church,  which,  however  harmless  in  themselves,  and  remote 
from  the  subsequent  corruptions  of  the  Eomish  Church,  did  give 
occasion  for  the  introduction  of  the  Komish  Mass.  Such,  let  me 
remark,  was  the  practice  of  making  "  oblations  for  the  dead." 

We  cannot  here  explain  this  practice  in  full.  Let  it  suffice  just 
to  state,  that  it  began  to  be  a  custom  when  one  died  of  whom 
Christians  had  hope,  for  the  parents,  or  children,  or  friends  of  the 
deceased  to  bring  gifts  in  his  name,  as  well  as  in  their  own ;  and 
when  the  gifts  so  brought  in  the  name  of  the  deceased  were 
accepted  by  the  pastor  and  elders  of  the  Church,  the  acceptance 
of  them  was  considered  to  be  an  evidence  that  the  deceased  had 
died  in  peace  and  communion  with  the  Church,  and  served  to  give 
comfort  to  his  or  her  surviving  friends.  Now,  those  gifts  so  made 
and  accepted  were  called  "  offerings  for  the  dead."  But  what  had 
they  to  do  with  the  bread  and  wine  converted  into  a  propitiatory 
sacrifice  in  the  Supper?  Just  nothing  at  all.  Especially,  when 
they  had  not  any  immediate  respect  to  God ;  when  they  were  not 
designed  to  procure  his  mercy  for  any  departed  into  an  eternal 
state,  but  principally  to  elicit  the  sentiment  of  the  Church  in  rela- 
tion to  a  deceased  brother  or  sister. 

But  in  the  fourth  century  some  began  to  think  and  say  that 
these  gifts  did  procure  benefits  for  the  dead ;  and  as  the  gifts  were 
made  on  occasion  of  the  celebration  of  the  Supper,  the  Sujjper, 
in  process  of  time,  as  the  general  darkness  increased,  was  made 
the  means  of  delivering  souls  from  purgatory ;  and  for  that  pur- 
pose it  was  at  length  made  to  contain  a  propitiatory  sacrifice. 
This  is  the  true  history  of  the  abuses  springing  from  that  custom. 
But  to  return  to  the  third  century : 

It  is  certain  that  Cyprian,  particularly,  and  others,  did  use  lan- 
guage in  relation  to  the  Lord's  Supper  in  its  visible  signs,  which 
was  much  too  strong,  and  which  afterwards  gave  support  to  those 
who  introduced  the  doctrine  of  transubstantiation ;  though  that 
Father  would,  at  times,  explain  his  true  sentiments  and  speak 
soberly.  But,  in  this  century^  the  existence  of  a  propitiatory  sacrifice 
in  the  Mass  tt^o-s  not  taught. 

iii.  The  readers  of  ecclesiastical  history  need  not  be  told,  that  in 
the  fourth  century  there  was,  in  respect  of  the  sacraments  and  their 
administration,  no  disposition  to  return  to  primitive  purity  and 


506  Pastoral  Duties.  [Leot.  XXIX. 

simplicity.  The  ministers  drank  deep  into  the  Platonic  philosoplij, 
and  were  anxious  to  put  the  sacraments  in  the  place  of  the  Pagan 
mysteries :  they  introduced  purgatory  among  the  realities  of  a 
future  world ;  they  connected  the  Supper  in  its  observance  very 
closely  with  future  happiness.  Hence  an  undue  veneration  began 
to  be  entertained  by  the  Christian  populace  for  the  symbols  and 
rites  of  the  Supper ;  but,  as  Basnage  says,  (dans  I'Histoire  de  I'Eglise, 
lib.  vii.,)  Christians  did  not  worship  the  symbols ;  still,  that  excessive 
veneration  gave  rise  to  those  errors  which  afterwards  infected  the 
Church.  People  began  to  think  that  the  symbols  and  rites  of  the 
Eucharist  did  possess  an  efficacy  (such  as  had  been  formerly  ascribed 
to  their  sacriiices  under  Paganism)  in  appeasing  the  wrath  of  God 
and  procuring  the  pardon  of  sin.  Many  now  ascribe  such  virtue 
to  the  alms  which  they  give,  without  supposing  that  those  alms 
are  a  propitiatory  sacrifice.  For  it  is  very  natural  for  those  who 
do  not  sincerely  repent  and  believe  with  the  heart,  and  who  are 
still  anxious  to  be  saved,  to  seek  in  external  rites  for  an  efficacy 
that  will  quiet  their  consciences.  This  is  delightful  doctrine.  Let 
me  then  observe,  that  in  the  fifth  and  sixth  centuries,  the  rhetori- 
cal exaggeration  of  the  Fathers  in  speaking  of  the  Supper,  did 
much  evil.  They  apostrophize  the  Eucharist,  and  use  very  im- 
proper language;  as  for  instance,  Ambrose  thus  speaks:  "Adorate 
hie,  scabellum  pedum  ejus ;"  not  meaning,  however,  that  the  sym- 
bols were  to  be  worshipped,  but  Christ,  represented  by  them.  Yet 
such  expressions  wrought  deep  injury  as  the  darkness  thickened. 

iv.  We  hasten  therefore  to  observe,  that  down  to  the  beginning 
of  the  seventh  century^  no  satisfactory  evidence  can  be  produced  that 
the  w^ell-informed  Christian  teachers  and  churches  believed  that 
a  propitiatory  sacrifice  existed  in  the  Lord's  Supper.  P.  Molinseus 
has  proved  this  in  his  "  Novitate  Papismi," 

V.  From  A.D.  600  to  850,  or  from  Gregory  I.  to  Leo  lY.,  ivas  a 
'period  of  great  darkness.  The  voice  of  the  divine  "Word  waxed 
feeble.  Its  sacred  pages  were  not  opened  to  Christian  congrega- 
tions. Thousands  in  every  place  were  unable  to  read.  The  priest- 
hood were  no  longer  either  the  "light  of  the  world"  or  the  "salt 
of  the  earth."  Ignorant  and  immoral,  they  converted  the  multitude 
into  abject  slaves  of  superstition,  with  a  view  to  increase  their 
gains  and  to  augment  their  power.  Yet  amid  this  thickening 
darkness,  the  Eucharist,  with  numerous  corruptions  hanging  all 


Lect.  XXIX.]  The  Popish  Mass— History.  507 

around  it,  was  not  considered  to  be  a  sacrifice^  properly  so  called. 
Fools,  to  be  sure,  talked  foolishly  ;  but  sucb  men  as  Daraascenus, 
Alcuin,  Isidore,  Beda,  and  Rabanus,  did  not  believe  tbe  Eucha- 
rist to  be  a  propitiatory  sacrifice ;  yet  these  eminent  men  were  not 
charged  with  heresy.  Private  Masses,  in  which  the  priest  alone 
partakes,  began  to  be  said ;  but  some  Councils  and  eminent  men 
opposed  this  wicked  innovation ;  yet  Charlemagne  used  his  power 
to  introduce  the  superstitious  of  Rome  into  foreign  countries. 

vi.  We  now  come  to  the  period  from  Leo  IV.,  A.D.  850,  to  the 
Council  of  Lateran,  under  Innocent  III.,  A.D.  1215.  This  was  a 
period  of  awful  darkness  and  declension.  The  priests  were  as 
licentious  as  they  were  ignorant ;  the  people  immoral  and  super- 
stitious, prepared  to  receive  the  doctrine  of  transubstantiation, 
which  was  now  publicly  taught.  But  in  opposition  to  this  absurd 
doctrine,  which  disgraces  Christianity,  Berengarius,  Scotus,  and 
especially  Bertram,  raised  their  voices  and  employed  their  pens. 
But  the  torrent  of  error  rushed  on  with  an  overpowering  force. 
Accordingly,  the  Council  of  Lateran,  A.D.  1215,  supported  the 
doctrine  of  transubstantiation,  and  thereby  laid  a  solid  foundation 
on  which  the  imaginary  propitiatory  sacrifice  could  rest.  Still 
Lombard  and  Gratian  dared  to  dissent,  and  to  teach  the  true  doc- 
trine respecting  the  Holy  Supper. 

vii.  At  length  the  day  dawned  when  the  sun  of  truth  arose 
above  the  dark  clouds  of  a  protracted  night.  Luther  and  his 
associate  Reformers  began  to  preach  the  Word  successfully ;  in 
opposition  to  their  efforts,  the  Council  of  Trent  was  convened, 
A.D.  1539-40. 

This  Council  established  the  Romish  Church  immovably  in  the 
doctrine  of  a  propitiatory  sacrifice  in  the  Mass,  as  an  article  of 
faith  never  to  be  changed  while  Rome  lasts. 


LECTURE    XXX. 


THE  lord's  supper — THE  SUBJECT  RESUMED. 
ITS  PASTORAL  ADMINISTRATION. 

Having  spoken,  first,  of  the  doctrine,  and,  second,  detailed  the 
history  of  the  Lord's  Supper,  we  come  now  to  inquire  respecting 

m.   Its  PASTORAL   ADMINISTRATIOISr. 

By  this  act  is  to  be  understood  the  duties  incumbent  on  the 
pastor,  in  administering  the  Holy  Supper  of  our  Lord  Jesus  Christ. 
Consider  this  duty, 

1.  In  general.  In  this  sense,  it  is  the  duty  of  the  evangelical 
pastor, 

(1.)  To  teach  soimd  doctrine  on  this  subject,  and  to  preserve  this 
holy  ordinance  in  its  original  simplicity  and  holy  beauty. 

i.  The  Supper,  from  its  immediate  connection  with  the  cross  of 
Christ,  has  most  important  doctrine  attached  to  it.  It  was  designed 
to  be  a  memorial  of  the  great  atoning  sacrifice  which  our  Saviour, 
the  incarnate  Son  of  God,  made  of  himself  on  the  tree  of  the 
cross  ;  a  sacrifice  which  alone  hath  pardoning  and  saving  efiicacy. 
This  relation  which  the  Supper  sustains  to  "  the  Lamb  of  God, 
whose  blood  cleanseth  from  all  sin,"  should  by  the  pastor  be  clearly 
and  frequently  exhibited  as  an  article  of  Christian  doctrine ;  and 
he  should  state  that  the  belief  of  this  doctrine  God  requires  in 
those  who  partake  of  the  Supper  acceptably. 

This  pastoral  duty  is  made  the  more  important  in  its  faithful 
performance,  because  some  teach  that  the  Supper  is  merely  a 
memorial  of  Christ's  death,  in  so  far  only  as  his  death  was  a  con- 
firmation of  his  doctrine,  and  a  beautiful  example  of  patient  meek- 


Lkct.  XXX.]      The  Lord^s  Supper — Its  Administration.  609 

ness  and  virtuous  suffering.  This  is  the  Socinian  heresy ;  while 
others  teach,  as  we  have  seen,  that  the  Supper  is  itself  a  propi- 
tiatory sacrifice,  and  that  it  possesses  an  inherent  efhcacy  in  the 
pardon  of  sin.  This  is  Papal  abomination ;  and  some  of  the 
Lutherans  ascribe  an  efl&cacy  to  the  Lord's  Supper  (opere  oj)erato) 
which  is  both  erroneous  and  delusive. 

ii.  The  Lord's  Supper  stands  also  connected  with  the  simplicity 
and  spiritual  beauty  of  Christian  worshij).  This  doctrine  the  pastor 
should  carefully  teach,  and  carefully  guard  by  his  pastoral  admin- 
istration. As  the  Christian  Church  arose  amid  nations  who  had 
invested  their  various  worship  with  pompous  ceremonies,  there 
was  an  immediate  attempt  made  by  the  multitudes  who  believed 
the  gospel,  to  put  the  Supper  of  the  Lord  into  some  similar  dress ; 
but  such  dress  corrupts  its  beauty,  and  degi-ades  its  holy  cha- 
racter :  and  the  Evangelical  Pastor  must,  especially  after  the  sad 
experience  which  the  Church  has  had  of  the  effects  of  human 
additions  to  divine  ordinances,  strenuously  insist  upon  it  that  this 
sacred  ordinance  always  appear  in  its  original  and  simple  attire. 
No  embellished  altar,  no  repetitions  of  prayers,  no  kneeling,  were 
seen  in  the  passover  chamber  when  the  Supper  was  first  insti- 
tuted. 

iii.  The  Lord's  Supper  requires,  in  those  who  are  qualified  to 
partake  of  it,  the  exercises  of  the  graces  of  the  Spirit:  it  calls  for 
knowledge,  repentance,  faith,  love  to  God  and  man,  love  to  Christ 
and  the  brethren ;  in  a  word,  holy  dispositions  and  affections. 
This  doctrine  the  pastor  must  faithfully  teach ;  for  it  is  most  im- 
portant in  its  place.  It  supports  the  character  and  the  design  of 
this  sacrament ;  it  fences  the  table ;  it  prevents  the  impenitent  and 
self-righteous  from  deceiving  themselves,  and  it  preserves  the 
character,  while  it  promotes  tlie  peace  of  the  Church.     Lastly, 

iv.  The  Lord's  Supper  stands  connected  with  the  obligations  and 
duties  of  the  Christian  religion. 

It  has  been  denied  that  "  the  Lord's  Supper  can  be  called  the 
renewal  of  the  New  Covenant,  on  our  part ;  and  in  support  of  this 
denial,  it  has  been  said  that  its  grand  object  is  simply  to  keep 
alive  the  memory  of  our  suffering  and  dying  Saviour." 

We  acknowledge,  indeed,  that  when  the  Lord's  Supper  is 
viewed  in  no  other  light  than  that  of  a  religious  institute,  de- 
signed to  hold  up  to  the  believer's  view  the  cross  of  Christ,  it 


510  Pastoral  Duties.  [Lect.  XXX. 

does  not  include  the  renewal  of  tlie  covenant.  But  we  deny  that 
its  character  is  that  of  a  mere  institute  for  preserving  religiously 
the  memory  of  the  Saviour's  death,  in  itself  considered.  We 
affirm,  that  the  Holy  Supper  was  designed  to  be  a  sacrament  of 
the  new  dispensation  of  the  "everlasting  covenant;"  which  dis- 
pensation, with  a  view  to  distinguish  it  from  that  introduced  "by 
the  giving  of  the  law,"  is  called  the  "New  Covenant,"  or  the 
"New  Testament."  Sustaining  this  character  and  special  relations 
to  "the  Mediator  of  the  New  Covenant,"  the  Supper,  in  its  cele- 
bration, may  with  propriety  be  said  to  involve  the  renewal  of  the 
covenant  on  our  part.     Let  me  dwell  a  little  on  this  point. 

First.  The  present  dispensation  of  grace  is  in  the  Sacred  Scrip- 
tures exhibited  in  the  form  of  a  covenant:  for,  in  the  first  place, 
the  incarnate  Son  of  God,  our  Saviour  Jesus  Christ,  is  expressly 
said  to  be  the  "Mediator  of  the  New  Covenant,"  even  as  Moses  is 
said  to  be  in  an  inferior  sense  the  "Mediator  of  the  first  covenant." 
And  as  the  Sinaitic  covenant  was  ratified  by  the  blood  of  clean 
beasts  slain  in  sacrifice,  and  sprinkled  on  the  people  of  Israel,  so 
the  New  Covenant  is  ratified  by  the  blood  of  the  Mediator  him- 
self, when  he  "  gave  liis  life  a  ransom  for  many,"  and  offered  up 
himself  a  real  propitiatory  sacrifice  for  sin. 

Second.  In  the  second  place,  this  present  dispensation  of  grace  is 
further  exhibited  under  the  form  of  a  covenant,  inasmuch  as  it 
proclaims  what  God  requires  from  sinners  to  be  at  peace  with 
them,  and  states  the  conditions  on  which  he  will  pardon  them  and 
be  their  God;  conditions  which  must  be  complied  with  on  our 
part,  before  we  can  be  saved.  God  as  plainly  says,  now,  to  men, 
"Do  certain  things  and  ye  shall  be  saved,"  as  he  evdr  did  in  the 
covenant  of  works ;  and  these  things  are  faith  and  repentance. 

But  here  it  may  be  said,  "We  dislike 'the  term  'conditions,'  for 
it  seems  to  oppose  the  doctrine  of  salvation  by  free  grace."  We 
observe  on  this,  first,  that  what  men  like  or  dislike,  is  not  the 
question ;  but  what  God  does  and  speaks :  and  he  does,  as  all  the 
Scriptures  of  the  New  Testament  bear  witness,  exhibit  the  present 
dispensation  under  the  form  of  a  covenant,  and  he  declares  that 
faith  and  repentance  are  the  conditions  of  the  spiritual  and  saving 
enjoyment  of  his  covenant  mercies.  But,  second,  the  word  "con- 
dition" conveys,  it  is  true,  the  idea  of  something  done  at  the  requi- 
sition of  another ;  but  it  does  not  convey  the  idea  that  the  some- 


Lkot.  XXX.]      The  Lord's  Sapper — Its  Administration.  oil 

thing  rendered  has  not  been  received.  The  word  condition  has  no 
retrospective  meaning:  it  has  respect  only  to  something  done,  as 
faith  and  repentance  are  exercises  of  our  hearts;  but  the  term 
condition  does  not  signify  that  we  ourselves  are  the  "authors  and 
finishers"  of  what  we  do  and  render :  it  docs  not  prohibit  that  the 
grace  to  believe  and  to  repent  should  come  from  God,  and  on  this 
account  exclude  "boasting  and  merit."  The  alarm,  therefore,  at 
the  use  of  the  term  "conditions,"  is  wholly  false.  But,  to  return 
from  this  digression : 

Having  proved  that  the  present  dispensation  bears  the  form  of 
a  covenant,  with  its  appropriate  conditions,  (for  both  faith  and 
repentance  look  to  the  cross  of  Christ,)  we  observe,  that  the  Lord's 
Supper  presupposes  that  we  stand,  in  consequence  of  repenting 
and  believing,  "accepted  in  the  Beloved;"  and  according  to  its 
design,  signifies  and  seals  to  us  the  blessings  of  that  covenant. 
Hence,  when  the  Saviour  instituted  the  Supper,  he  expresslj^  said 
of  that  part  of  the  visible  sign  which  was  the  symbol  of  his 
blood,  (for  by  blood  alone  could  the  covenant  be  ratified,)  "This 
is  the  cup  of  the  New  Testament,  or  covenant,  in  my  blood." 
What  then  do  we,  in  partaking  of  the  Holy  Supper?  We 
actually  renew  our  covenant  engagements,  and  again  are  the 
promises  and  blessings  of  the  covenant  renewed  to  us.  This  the 
Evangelical  Pastor  must  teach,  exhibiting  the  fact  that  the  Lord's 
Supper  calls  for  a  life  of  repentance,  a  life  of  faith,  and  binds  to 
the  duties  of  the  covenant,  which  may  be  summed  up  in  one  pas- 
sage :  "Ye  are  bought  with  a  price;  therefore  glorify  God  with 
your  bodies  and  your  spirits,  which  are  his."  This  branch  of  the 
subject  we  shall  have  occasion  to  touch  again,  before  we  close 
this  lecture. 

Such  is  that  first  duty  which,  as  a  minister  of  the  Word  and  a 
steward  of  the  mysteries  of  the  kingdom,  the  pastor  owes  to  his 
divine  Lord  and  Master.     We  now  proceed  to  observe, 

2.  That  there  are  other  pastoral  duties  connected  with  the  admin- 
istration of  the  Holy  Supper ;  and  those  duties  relate  both  to  the 
pastor  himself,  in  his  preparations,  and  to  the  professing  Christians 
in  full  communion,  and  under  his  pastoral  care. 

(1.)  To  speak  of  the  duties  which  relate  to  the  pastor  himself,  in 
his  preparations  for  administering  the  Supper  : 

First.  Before  the  communion   Sabbath,  let  the  pastor,  by  the 


512  Pastoral  Duties.  [Lect.  XXX. 

subject-matter  of  one  or  more  discourses,  invite  sinners  to  come  to 
the  Saviour,  and  press  the  duties  of  immediate  repentance,  of  faith, 
and  of  the  open  profession  of  religion ;  let  him  insist  upon  the 
obligations  springing  directly  from  the  possession  by  men  of 
rational  souls,  and  from  the  relation  which  they  sustain  to  an  infi- 
nitely great  and  glorious  God,  who  speaks  to  them  by  his  "Word, 
of  obeying  the  known  commands  of  the  gospel,  of  which  the  re- 
ligious observance  of  the  Supper  of  our  Lord,  is  one.  Discourses 
of  this  kind  will  fall  in  happily  with  the  coming  celebration  of 
that  ordinance,  and  with  his  parochial  visitations,  of  which  we 
shall  have  occasion  to  speak  hereafter. 

Second.  Before  the  communion  week,  let  the  pastor  do  his  ut- 
most to  arrange  his  worldly  business  in  such  a  manner  that  he 
shall,  during  the  week,  have  few  interruptions  from  this  source. 
Communion  week  has  extraordinary  duties  always  connected  with 
it;  and  when,  in  addition  to  these,  other  concerns  engage  the 
attention,  the  mind  of  the  pastor  becomes  oppressed  with  anxieties, 
and  unqualified  for  the  happy  discharge  of  his  ministerial  functions. 

Third.  Early  in  the  communion  week,  let  the  pastor  begin  to 
make  his  preparations  for  the  pulpit  with  prayer,  and  keep  in  his 
thoughts  the  particular  nature  and  design  of  that  holy  ordinance 
which  he  is  called  to  administer ;  an  ordinance  so  intimately  con- 
nected with  the  Cross  of  Christ,  and  so  important  in  its  relations, 
that,  after  its  institution  at  Jerusalem,  it  was  made  the  subject  of 
special  divine  revelation,  to  the  apostle  Paul.  "  I  received  of  the 
Lord,"  said  he,  "  that  which  I  also  delivered  unto  you,"  etc. 

When  preparations  are  made,  not  in  the  hurry  of  a  moment,  but 
in  due  season,  the  pastor  will  have  time  for  conversation  with 
those  who  may  be  in  trouble  of  mind,  and  may  solicit  his  advice 
and  instruction.  And  he  will  keep  his  own  mind  undisturbed ; 
for  the  pastor  may  easily  render  the  sacramental  occasion  one  of 
torturing  solicitude  to  himself,  instead  of  a  season  of  holy  solem- 
nity, tender  religious  feeling  and  comfort,  by  an  improper  disposi- 
tion of  his  time  and  labor. 

(2.)  But  the  pastoral  duties  connected  with  the  administration 
of  the  Supper,  relate  more  particularly  to  the  people  under  a  pastor's 
care.     In  relation  then  to  these,  let  me  observe : 

First.  That  it  is  useful,  during  the  early  part  of  communion 
week,  to  call  the  church  to  a  special  prayer'meeting.     Some  of  the 


Lect.  XXX.]      The  Lord'' s  Sxi'p'per — Its  Administration.  513 

Presbyterian  cliurclies  keep  a  day  of  fasting,  just  before  tbe  Lord's 
Supper.  There  appears  to  be  no  scriptural  or  providential  call 
for  this.  Fasting  has  respect  to  extraordinary  circumstances  in 
which  the  individual,  or  the  church,  or  the  nation  is  placed.  It 
may  therefore  be  connected  with  the  Supper,  in  a  time  of  great 
declension  and  persecution.  But  the  Lord's  Supper  does  not  of 
itself  create  such  circumstances :  it  is  an  established  ordinance  of 
the  New  Testament,  adapted  to  all  times  and  circumstances ;  and 
therefore  the  Church'  is  not  called  regularly  to  fast  before  its  cele- 
bration. 

But  a  meeting  for  social  prayer  is  strongly  recommended  before 
the  observance  of  this  sacrament.  It  is  a  very  proper  means  for 
preparing  the  minds  of  Christians  to  keep  the  feast  in  mutual  love ; 
and  it  awakens  that  self-communion  and  self-examination  which 
such  a  feast  calls  for.  The  pastor,  if  his  other  duties  permit,  may 
be  present  in  the  prayer-meeting ;  and  before  he  calls  another  to 
offer  prayer,  let  him  speak  a  "word  to  him  that  is  weary;"  but  if 
he  be  dutifully  absent,  let  the  church  pray. 

Here  let  me  observe  by  the  way,  that  when  the  whole  church 
assemble  as  in  this  instance  to  pray,  let  the  pastor  keep  the  direction 
of  the  whole  exercise  in  his  own  hands ;  let  him  call  upon  those 
members  only  to  pray,  whom  he  knoAvs  to  possess  a  gift  that  will 
edify,  united  with  the  greatest  weight  of  religious  character  in  his 
church ;  (for  all  who  can  pray  well  do  not  act  well ;)  and  let  him 
not  invite  more  than  two  or  three  to  pray  in  succession  at  one  • 
prayer-meeting. 

Second.  Another  most  important  pastoral  duty  of  the  com- 
munion week,  is  the  examination  of  those  persons  who  desire  to 
enjoy  the  full  communion  of  the  church.  This  is  a  great  and 
a  delicate  duty.  Much  care  and  wisdom  are  required  to  do  it  weU ; 
for  the  pastor,  by  forgetting  that  there  are  babes  in  Christ,  may 
exclude  those  who  ought  to  be  received ;  and  by  unfaithfulness  to 
his  God,  he  may  muster  into  anxious-seats  many,  and  fill  his 
church  with  those  who  are  not  abased  enough  to  know  and 
receive  the  Saviour  in  his  proper  offices,  or  with  those  who  neither 
love  the  truth,  nor  make  religion  their  chief  concern. 

In  order,  therefore,  to  be  well  informed  with  respect  to  those 
who  shall  present  themselves  for  examination,  let  the  pastor  give 
notice  a  week  or  two  before  the  administration  of  the  Supper,  that 
33 


514  Pastoral  Duties.  [Lkctt.  XXX. 

lie  would  be  pleased  to  converse  privately  ■witli  any  wlio  desire  to 
be  instructed  in  religion,  and  to  unite  fully  with  the  Church.  If, 
however,  he  visit  about  the  same  time  the  families  in  his  congre- 
gation, such  notice  will  not  be  necessary,  as  he  will  in  his  visitation 
course  be  able  to  converse  with  such  individuals  at  their  respective 
dwellings. 

Further :  On  some  day  of  the  communion  week,  let  the  pastor 
and  his  consistory  or  session  meet,  after  public  notice  duly  given ; 
let  him  open  the  meeting  with  prayer ;  let  him  keep  a  record  of 
those  who  apply,  and  then  let  him  examine  them  affectionately 
and  faithfully. 

It  may  be,  that  some  one  offering  himself  or  herself  on  such  an 
occasion,  may  not  be  known  either  by  the  pastor  or  his  elders  to 
have  been  the  subject  of  religious  awakening  and  exercise.  In 
relation  to  such  an  one,  they  may  be  surprised  to  find  him  or  her 
among  the  applicants.  In  such  case,  let  the  pastor  proceed  with 
caution ;  for,  to  authorize  the  reception  of  such  person,  there 
should  appear  something  extraordinary  in  his  or  her  experience ; 
either  long-continued  and  close  attendance  upon  the  public  ordi- 
nances of  religion,  accompanied  with  that  self-diffidence  which 
conceals  religious  feelings,  or  very  strong  convictions  of  sin  just 
felt,  and  for  the  disclosure  of  which  before  there  was  hardly  time 
and  opportunity.  Otherwise,  it  is  better  to  leave  such  a  person 
a  little  longer,  to  examine  himself  or  herself,  and  to  be  inquired 
after  by  the  pastor  and  the  pious. 

Hasty  admissions  into  the  Church  of  those  whose  first  impres- 
sions are  very  recent,  is  what  every  faithful  pastor  will  carefolly 
guard  against.  An  abstinence  from  the  Lord's  table  by  a  sinner 
on  trial  for  a  few  months,  does  not  endanger  his  salvation,  if  he 
be  a  true  believer ;  for  the  sacraments  are  not  absolutely  neces- 
sary to  salvation. 

Besides,  God's  operations  in  grace  are  in  correspondence  with 
the  faculties,  both  intellectual  and  moral,  of  men.  In  enlightening 
and  teaching,  there  is  a  process ;  so  also  in  bringing  the  renewed 
mind  into  exercise,  there  are  objects  to  be  presented — ^temptations 
to  be  met  from  remaining  sin — conflicts  to  be  endured ;  all  which 
require  time  for  the  development  of  the  real  principles  that  actuate 
the  man,  whether  he  is  born  again  or  not.  But  as  every  one  who 
is  religiously  impressed  is  not  converted,  this  fact  affords  an  addi- 


LECfT.  XXX]        The  Lord's  Supper — Proper  Subjects.  515 

tional  reason  wliy  the  anxious  should  not  be  hastily  taken  into  full 
communion.  Our  Lord  said  of  the  seed  that  soon  perished,  that 
it  ^^  quickly  sprang  up  f^  while  of  the  seed  sown  in  good  ground  no 
such  record  is  made  of  quick  vegetation,  but  of  fruit-yielding; 
while  in  another  parable  he  illustrates  the  process  of  growth  in 
the  seed  of  grace — first  the  blade,  then  the  ear,  and  afterwards  the 
full  corn  in  the  ear.     But  here  it  may  be  asked, 

1.  "Were  not  the  thousands  awakened  and  anxious  on  the  day 
of  Pentecost  received  immediately  into  full  communion?  We 
answer, 

(1.)  If  God  gives  another  such  Pentecost  season  by  his  miracu- 
lous operations,  let  the  same  thing  be  done.  To  reason  from 
extraordinary  dispensations  to  ordinary  operations  in  the  Church, 
which  is  a  common  mode  of  reasoning  with  the  Shakers,  Anabap- 
tists, and  other  fanatics,  is  sufficient  to  excite  suspicion  that  a  doc- 
trine wants  proper  support. 

(2.)  Let  persecution  arise,  and  union  to  the  Christian  Church,  as 
in  the  days  of  the  apostles,  be  attended  with  the  danger  of  losing 
life  and  property,  and  we  shall  hardly  raise  the  smallest  impedi- 
ment to  the  reception  of  any  number  that  may  be  religiously 
impressed,  and  profess  to  believe. 

(3.)  Let  men  exist  in  the  Church  who  can  strike  the  deceivers 
and  liars  dead,  as  Peter  did,  through  divine  agency,  in  the  instance 
of  Ananias  and  Sapphira ;  and  then  set,  if  you  please,  the  doors 
of  admission  wide  open,  and  receive  all  who  apply  for  entrance. 
It  is  remarkable  that  those  miracles  were  wrought,  that  the  insin- 
cere and  unsanctified  might  be  checked  in  their  advance  towards 
Christian  communion.  It  is  written,  (Acts  v.  11,)  "  that  great  fear 
came  not  only  upon  all  the  Church,  but  also  upon  as  many  as 
heard  these  things."  And  how  did  that  fear  operate  ?  By  con- 
straining every  one  who  would  make  an  open  profession  of  the 
Christian  faith,  to  inquire  carefully  whether  he  had  not  transitory 
feelings  and  affections  in  religion,  but  the  graces  of  the  Spirit,  in 
exercise.  And  this  very  thing  is  all  that  we  ask  for.  We  merely 
request  that  time  be  taken  for  the  development  of  the  graces  of 
the  Spirit,  as  distinguished  from  transient  feehngs  of  a  religious 
appearance. 

2.  Further :  It  may  also  be  that  one  may  offer  himself  whose 


516  Pastoral  Duties.  [Lkct.  XXX. 

mind,  under  deep  convictions,  is  almost  ready  to  sink  into  despair: 
how  sliall  tlie  pastor  act  in  this  case  ?     We  reply, 

(1.)  That  in  examples  of  this  kind  there  are  varieties  which 
must  be  noticed,  as  they  form  important  differences  between  per- 
sons who  are  exercised  in  religion.  One  may  be  almost  ready  to 
despair  under  pungent  convictions  of  guilt,  and  apprehensions  of 
future  dreadful  misery,  who  has  little  or  no  knowledge  of  gospel 
truth,  and  in  consequence  of  his  ignorance  of  the  Saviour,  of  the 
ability,  the  invitations,  and  compassions  of  this  Saviour,  con- 
cludes that  there  can  be  no  mercy  for  him,  and  no  way  by  which 
he  can  escape  the  damnation  of  hell.  In  this  case,  let  not  such 
a  person,  who  in  this  heavy  trouble  of  mind  applies  to  be  received 
into  the  full  communion  of  the  Church,  be  admitted.  But  let  the 
pastor  first  preach  to  him  Jesus  Christ  as  a  suitable  and  almighty 
Saviour ;  let  him  first  open  up  to  him  the  scheme  of  redemption, 
and  affectionately  invite  him  to  come  to  Christ ;  and  then  let  him 
wait  to  see  what  effect  this  gospel,  through  the  divine  blessing,  has 
upon  the  sinner's  mind,  whether  it  be  received  or  rejected ;  and 
let  him,  in  his  pastoral  ministrations  towards  him,  act  accordingly. 
For  the  enjoyment  of  the  full  communion  of  the  Church  can  be 
no  remedy  for  a  sinner's  cure ;  no  substitute  for  the  Saviour,  his 
righteousness  and  grace.  This  is  the  abominable  doctrine  of  the 
Papists. 

But  despair  arising  from  wrong  ideas  of  faith,  conversion  and 
spiritual  light,  from  desires  to  have  abundant  consolation  and 
sensible  joys,  and  from  a  rush  of  temptations  upon  the  anxious 
mind,  may  be  found  associated  with  a  competent  knowledge  of 
the  gospel,  a  tender  conscience,  and  a  looking  unto  Jesus,  the  only 
desired  Saviour.  In  such  case,  let  the  pastor  not  hesitate  a  mo- 
ment, but  admit  freely  such  a  person  into  the  full  communion  of 
the  Church ;  administering  at  the  same  time  words  of  encourage- 
ment and  consolation. 

(2.)  But  to  enlarge  a  little  here ;  let  the  pastor,  in  the  course  of 
nis  examination  of  those  who  offer  themselves,  direct  his  inquiries 
to  two  points,  viz :  First,  a  competent  knowledge  of  divine  truth ; 
and  second,  an  experience  of  its  power  to  awaken,  sanctify,  and 
comfort  the  heart. 

i.  The  pastor  must  ascertain  whether  those  who  desire  to  be 


Lect.  XXX.]         The  Lord's  Supper — Proper  Subjects.  517 

received  into  the  full  communion  of  the  Church,  possess  a  proper 
measure  of  iJie  knowledge  of  revealed  truth.  Men  know  of  the 
Saviour  and  his  salvation  but  by  the  written  Word:  hence  "the 
Scriptures  must  be  searched."  The  Spirit  of  God  operates  by  the 
truths  contained  in  those  Scriptures:  hence  religion  is  called 
"light,"  "wisdom,"  "understanding,"  and  "knowledge;"  and 
those  who  are  ignorant  of  those  truths  which  lie  at  the  foundation 
of  Christian  experience,  may  either  blindly  believe  what  the 
Church  believes,  or  have  certain  dreams,  visions,  and  raptures, 
without  number;  but  they  cannot  be  admitted  to  the  Lord's  table, 
for  they  cannot  be  believers  with  the  heart,  nor  belong  to  that 
holy  nation  that  keepeth  the  truth ;  and  therefore  the  confession 
of  their  mouths  cannot  be  received. 

In  requiring  knowledge  of  divine  truth  as  a  qualification  for 
Church  communion,  the  pastor  must  be  careful  not  to  ask  too 
much,  nor  be  satisfied  with  too  little, 

ii.  Some  ministers  ask  for  too  much  knowledge  as  a  prerequisite. 
They  dislike  inquii'ies  about  Christian  experience^  and  consider 
religion  to  be  snugly  treasured  up  in  a  well-stored  understanding ; 
whereas,  it  is  principally  an  affection  of  the  heart :  hence  their 
outcries  against  religious  awakenings,  revivals,  and  stories  of  con- 
version and  Christian  experience.  They  require  Christians  to  be, 
as  they  phrase  it,  "still-born."  Accordingly,  they  insist  much 
upon  doctrinal  knowledge ;  and  if  a  person  be  well  versed  in  the 
mere  science  of  divine  truth,  be  a  regular  attendant  on  worship, 
leading  a  moral  life,  they  receive  him. 

Let  the  Christian  pastor  never  forget  that  God  requires  the 
heart ;  let  him  ask  for  the  knowledge  of  great  truths ;  but  let  him 
make  suitable  allowance  for  the  want  of  knowledge  of  letters  in 
some,  the  slender  education  of  some,  the  poor  advantages  which 
some  have  had  to  improve  their  minds  in  irreligious  families,  the 
Aveak  understandings  of  some,  and  the  low  circumstances  in  which 
others  have  been  placed,  provided  he  shall  discover  in  such  persons 
a  strong  sense  of  their  sinful  and  lost  condition,  a  deep  conviction 
of  their  need  of  a  Saviour,  a  hearty  reliance  on  the  Lord  Jesus, 
and  that  sincere  love  of  God  their  Saviour,  which  leads  from 
grace  to  gratitude  and  duty. 

The  Christian  pastor  therefore  must  inquire  into  the  religious 
experience  of  those  who  offer  themselves.    The  experience  of 


518  Pastoral  Duties.  [Lect.  xxx. 

Christians  is  one  in  substance,  but  very  various  in  the  degrees  of 
conviction,  faitb,  liglit,  comfort,  and  in  the  circumstances  of  time, 
place,  temptations  and  deliverances.  Let,  tben,  tbe  evangelical 
pastor  study  to  know  what  measure  of  knowledge  and  experience 
constitutes  a  babe  in  Christ;  and  having  this  knowledge,  he  will 
find,  that  satisfactory  answers  to  the  few  following  questions  will 
comprehend  all  that  is  necessary  on  Christian  experience,  viz : 

(i.)  Has  God  brought  you  to  see  that  you  are  a  lost  and  undone 
sinner  by  nature  and  practice  ? 

(ii.)  Have  you  searched  the  Scriptures,  with  a  desire  to  know 
what  you  should  do  to  be  saved  ? 

(iii.)  Have  you  given  yourself  to  prayer,  and  asked  in  the  name 
of  the  Lord  Jesus  for  mercy  ? 

(iv.)  Can  your  prayers  and  works  save  you  ? 

(v.)  Have  you  received  Christ,  who  saves  sinners  by  his  own 
merits  and  power,  and  according  to  the  riches  of  his  grace  ? 

(vi.)  Is  this  Saviour  precious  to  you,  and  do  you  love  his  people, 
his  Word,  his  ordinances,  and  his  ways? 

(vii.)  Do  you  wish  to  live  in  communion  and  fellowship  with 
God's  people? 

(viii.)  What  progress  have  you  made  in  religion  ? 

Third.  In  a  word,  let  the  pastor  in  this  examination  be  familiar 
and  tender^  while  he  is  solemn  and  faithful. 

But  there  is  one  case,  in  respect  of  which  he  may  be  at  a  loss 
how  to  act.  It  is  the  case  of  a  person,  serious,  attentive  to  public 
ordinances ;  a  worshipper  of  God  in  his  family,  godly  in  his  life, 
and  who  takes  an  interest  in  the  promotion  of  the  gospel,  but  at 
the  same  time  does  not  remember  to  have  had  that  concern  of 
mind  which  others  have  had,  and  has  no  religious  experience  to 
relate.  On  this  case,  we  remark,  let  such  a  person  be  admitted,  pro- 
vided he  is  ahve  to  the  excellency  of  Christ,  and  has  knowledge 
of  the  conflicts  created  by  indwelling  sin  in  his  own  heart:  for, 

1.  Eecording  in  the  memory  and  relating  articles  of  religious 
experience,  is  a  talent  which  some  Christians  of  large  experience 
do  not  possess :  while  this  talent  of  talking  about  religious  exercises 
is  in  the  possession  of  several,  who  show  by  their  tempers  and 
lives,  that  they  have  never  been  converted.  The  true  convert  is 
often  a  silent  man  in  relation  to  his  own  experience,  from  an  in- 
sight into  his  infirmities  and  defects,  which  throws  a  doubt  over 


Lkct.  XXX.]         The  Lord's  Supper — Proper  Subjects.  519 

his  best  religious  enjoyments;  while  the  hypocrite  converts  every 
change  of  feeling  and  every  elevation  of  his  animal  spirits  in  wor- 
ship, into  manifestations  of  the  Divine  presence  and  love. 

2^  But,  "by  their  fruits  ye  shall  know  them."  Let  the  pastor 
look  at  the  prevailing  dispositions  and  habits  of  a  man  in  religion, 
and  attach  more  importance  to  these  than  to  words  of  experience. 
If  there  be  no  records  of  agonizing  convictions,  these  may  not 
have  been  necessary,  from  various  circumstances,  in  the  minds  of 
some  whom  God  is  pleased  to  draw  with  "cords  of  love."  The 
celebrated  John  Livingston  had  no  such  convictions,  which  once 
led  him  to  entertain  doubts  respecting  his  own  conversion,  and  to 
ask  that  he  might  feel  them.  His  request  was  granted  to  his  own 
sorrow.  The  eminent  preacher  Daniel  Burgess  said,  "It  is  no 
matter  whether  the  plough  run  deep  or  undeep,  if  the  corn  do  but 
grow  well." 

3.  But,  again,  admitting,  in  the  case  of  the  person  proposed, 
that  the  pastor  is  somewhat  at  a  loss,  yet  let  him,  on  what  appears 
to  be  a  sincere  profession  of  faith  as  far  as  it  goes,  admit  to  full 
communion,  and  leave  the  whole  case  to  God,  who  has  commanded 
us  "  not  to  despise  the  day  of  small  things."  In  one  word,  let  the 
examination  conclude  with  a  short  prayer  and  exhortation,  and 
the  consistory  be  dismissed. 

Here  let  me  observe,  that  the  practice  in  some  churches  of 
pastors  receiving  privately  the  confession  of  individuals,  and  merely 
reporting  to  the  session,  is  irregular,  and  not  to  be  commended. 
The  church  has  elders  under  ordination  oaths,  to  watch  expressly 
over  this  important  matter,  namely,  the  reception  of  members 
into  full  communion ;  and  those  elders  ought  to  hear,  inquire,  and 
judge  for  themselves ;  especially  as  every  pastor  is  not  a  faithful 
watchman  at  his  post. 

But  it  may  be  said,  that  this  rich  gentleman  or  that  great  lady 
in  the  congregation  is  not  willing  to  come  before  the  whole  con- 
sistory to  be  examined,  but  prefers  a  private  conference  with  the 
minister.  "We  reply,  that  confession  is  to  he  suspected  at  its  origin^ 
in  ivhich  pride  appears  to  he  stronger  than  love.  Certain  it  is,  the 
reception  of  members,  the  more  it  is  clothed  with  solemnity  and 
care,  the  more  it  will  exalt  the  character  of  the  Church  of  Christ. 

Fourth.  But  other  important  duties  are  connected  with  the 
administration  of  the   Holy  Supper.      The  pastor,  before  com- 


520  Pastoral  Duties.  [Lect.  XXX. 

munion,  must  inquire  of  his  elders  whether  the  members  in  full 
communion  have  maintained  their  holy  standing,  or  whether  any 
one  has  so  acted  as  to  call  for  suspension  from  the  table,  and  to 
act  accordingly. 

But  we  must  come  nearer  to  the  actual  observance  of  the 
ordinance  itself  With  a  view  to  prepare  for  communion  in  this 
ordinance,  and  to  guard  its  purity,  it  is  thought  expedient, 

1.  That  during  the  communion  week,  what  is  called  a  'prejparatory 
discourse  should  be  dehvered.  This  discourse  must  have  a  rela- 
tion, first,  either  to  the  sacrament;  or,  second,  to  the  duty  and 
advantages  of  observing  it  in  a  holy  manner;  or,  third,  to  the 
qualifications  of  acceptable  communicants.  Hence  texts  may  be 
selected,  suited  to  one  or  other  of  these  subjects  ;  though  it  is  true 
that  the  qualifications  of  acceptable  communicants  is  more  appro- 
priate to  self-examination.  But  the  field  here  is  large,  and  dis- 
courses which  are  preparatory  may  be  spoken  occasionally,  upon 
*  the  promises  of  God  to  his  dear  people ;  the  duty  of  making  an 
open  profession  of  our  faith,  and  of  giving  a  practical  testimony 
to  the  cross  of  Christ,  as  the  medium  of  reconciliation,  sanctifica- 
tion,  strength,  and  comfort.  But  let  the  pastor  act  faithfully,  and 
forbid  those  to  approach  the  Lord's  table  who  do  not  love  the 
Saviour  in  sincerity,  and  desire  to  be  found  in  him,  etc. 

The  preparatory  discourse  is  not  to  be  addressed  to  the  wicked, 
but  to  the  professedly  pious.  Some  preachers  forget  this.  The 
Preparatory  ought  to  be  one  of  thought ;  and  in  preparing  it,  the 
pastor  should  remember  two  things :  first,  that  the  perfection  of 
grace  is  not,  in  this  state  of  existence,  the  evidence  of  Christian 
character :  the  law  of  duty  is  perfect ;  the  Christian  character  is 
imperfect.  Some  preachers  seem  to  forget  that  there  is  a  great 
difference  between  stating  duty  and  describing  character :  hence, 
in  doing  the  latter,  they  require  that  every  grace  of  the  heart 
shall  appear  in  its  perfection,  and  thereby  afflict  the  souls  of 
God's  people ;  therefore,  second,  let  the  pastor  keep  in  view,  that 
there  are  degrees  in  grace ;  and  that  it  is  incumbent  on  him,  at  all 
times,  to  expose  the  self-deceiver  and  to  "feed  the  lambs." 

Fifth.  Another  duty  which  the  pastor  is  called  to  discharge  is, 
the  delivering  of  an  Action  Sermon.  This  sermon  should  be  short, 
practical,  tender.  There  are  other  occasions  on  which  the  pastor 
may  labor  to  alarm  the  fears  of  the  wicked,  to  reprove  the  back- 


Lect.  XXX.]      The  LorcVs  Supper — Proper  Discourses.  521 

sliding  and  lukewarm  professor,  and  set  his  face  like  a  flint  against 
prevailing  errors  and  vices.  But  on  this  solemn  occasion,  he  is  to 
speak  more  particularly  to  the  hopes  and  fears  of  God's  dear 
people,  and  to  lead,  in  the  exercise  of  stronger  faith  and  love,  into 
green  pastures,  and  to  help  to  bear  afflictions  with  jDatience,  and 
to  rest  in  God  their  Saviour. 

Sixtli.  The  appropriate  subjects  of  discourse  immediately  before 
actual  communion,  are,  first,  the  Saviour  in  his  sufferings,  extent 
of  his  love,  and  excellency  of  his  knowledge ;  and,  second,  the 
benefits  of  the  covenant ;  among  which  is,  third,  the  happiness  of 
the  heavenly  state. 

1.  The  pastor,  after  sermon,  must  read  the  form,  as  it  serves  to 
explain  the  ordinance  and  to  fence  the  table. 

2.  He  must,  by  prayer,  consecrate  the  bread  and  wine  to  the 
sacramental  service. 

3.  He  must,  as  a  miniver  of  the  Word,  break  the  bread  with 
his  own  hands,  and  distribute  both  it  and  the  cup. 

4.  During  the  participation,  the  Scriptures  may  be  read,  hymns 
sung,  and  short  addresses  may  be  made.  The  addresses  should 
not  be  theological  nor  rhetorical,  but  plain  and  affectionate,  stir- 
ring up  faith  and  love. 

Seventh.  In  the  primitive  Church,  it  was  an  invariable  custom 
for  believers  to  celebrate  the  Supper  hy  themselves,  others  being 
removed.  This  was,  a  few  years  back,  the  practice  of  all  the  Pro- 
testant Churches ;  but  a  new  custom  has  been  adopted.  Whether 
it  be  an  improvement,  is  questionable. 

Eighth.  Let  the  pastor  exhort,  that  the  whole  communion  Sab- 
bath he  most  religiously  sanctified. 


LECTURE     XXXI. 


PASTORAL  DUTIES — THE  SUBJECT  RESUMED. 
CATECHETICAL   INSTRUCTION. 

We  come  now  to  speak  of  another  great  pastoral  duty,  that  of 

CATECHIZING  THE   CHILDREN  AND  YOUTH   OF  THE   CONGREGATION 
COMMITTED  TO  A  PASTOR's  INSTRUCTION  AND  OVERSIGHT. 

I.  The  character  of  this  duty. 

The  general  character  of  this  duty  is  that  of  "  preaching  the 
Word,"  or  teaching  the  doctrines  and  precepts  contained  in  the 
Holy  Scriptures.  The  apostle  Paul  delivers  this  exhortation  to 
his  beloved  son  in  the  gospel,  the  celebrated  evangelist^  Timothy. 
2  Tim.  i.  13 :  "  Hold  fast  the  form  of  sound  words  which  thou 
hast  heard  of  me,  in  faith  and  love  which  is  in  Christ  Jesus." 

1.  By  the  "sound  words,"  the  "vymivovrov  Aoya,"  the  apostle 
doubtless  understands  those  doctrines  of  Christianity,  or  that  sys- 
tem of  divine  truth  which  he,  together  with  other  servants  of 
Christ,  were  employed, in  teaching,  and  which  is  "according  to 
godliness."  He  calls  it  elsewhere  (Titus  i.  9)  "  sound  doctrine," 
"  the  gospel,"  and  the  "  faithful  "Word." 

The  apostle  here  uses  a  phraseology  familiar  to  the  Greeks, 
when  they  wished  to  express  the  good  constitution  of  a  thing  in 
itself,  and  the  good  effects  it  was  calculated  to  produce. 

That  thing,  so  constituted,  they  denominated  "sound."  Thus 
we  find  that  Herodotus,  Lucian,  Elian,  and  other  Greek  writers, 
call  kingdoms,  governments  and  laws,  sound;  and  philosophers 
applied  the  same  term  in  describing  a  doctrine  or  a  system  of 
doctrines  of  their  schools. 

The  "sound  words"  of  the  Christian  faith  are,  then,  those  doc- 


Lkct.  XXXI. ]      Catechetical  Instrttction — Its  OJmracter.  523 

trines  of  the  Bible  whicli  originate  in  divine  inspiration ;  wliicli 
are  not  only  true,  but  of  high  importance  to  men,  as  intelligent 
beings  and  sinful  creatures ;  and  which  are  calculated  to  produce 
the  most  blessed  effects  upon  their  minds,  being  used  by  the  Holy 
Spirit  to  enlighten,  and  to  restore  the  diseased  heart  to  a  state 
of  moral  health,  beauty  and  strength,  and  therefore  called  "the 
power  of  God  unto  salvation :"  "  for  all  Scripture  is  given  by  the 
inspiration  of  Grod,  and  is  profitable  for  doctrine,  for  reproof,  for 
instruction  and  correction  in  righteousness,  that  the  man  of  God 
may  be  perfect,  thoroughly  furnished  unto  every  good  work." 
(2  Tim.  iii.  15,  16.) 

2.  To  these  "sound  words,"  which  Timothy  as  a  disciple  had 
heard  from  his  distinguished  teacher,  is  ascribed  "a  form," 
'vnoTvno)ai^. 

The  word  "form,"  according  to  the  acknowledged  meaning  of 
the  Greek  term  in  this  connection,  signifies  "a  sketch,"  "a  concise 
representation,"  "an  epitome"  of  those  doctrines  of  Christianity 
which  the  apostle  denominates  "sound  words." 

Now,  teachers  of  all  the  useful  arts  and  sciences  in  all  ages, 
have  prepared  such  sketches,  and  used  them  for  the  better  instruc- 
tion and  the  quick  improvement  of  their  scholars.  We  have 
them  still  in  use  in  all  the  schools  of  learning. 

3.  Whether  the  apostle  Paul  had  communicated  to  Timothy 
such  a  brief  outline  of  the  Christian  system  in  ivriting,  other  than 
his  inspired  epistles,  (which,  that  he  did,  is  the  opinion  of  some 
learned  expositors,)  we  shall  not  undertake  to  determine.  We  are 
sure  that  he  often  did  so  verbally,  when  he  instructed  Timothy : 
and  this  mode  of  instruction,  let  me  observe,  is  that  which  is  ex- 
pressed directly  by  the  Greek  verb  "  KaT7/;\;ew"  and  ^^  Karrjxt^o)"  I 
catechize ;  which  are  not  often  used  by  profane  writers,  and  signify, 
to  communicate  instruction  or  information  by  sounds  through  the 
ear,  or  by  word  of  mouth,  as  we  say.  "  Tiepl  uv  KarT]xr]0?)g  Awywv/' 
says  the  evangelist  Luke,  Luke  i.  4 :  "  that  thou  mightest  know 
the  certainty  of  those  things  wherein  thou  hast  been  instructed 
by  word  of  mouth  or  by  catechizing." 

4.  We  also  know,  that  it  was  the  practice  of  the  early  ministers 
of  the  Word,  after  the  apostles,  to  prepare  and  furnish  such  writ- 
ten forms  or  sketches  of  doctrine,  for  the  instruction  of  their 
young  Christian  disciples.     Of  this  fact,  we  have  abundant  testi- 


524  Pastoral  Duties.  [Lect.  XXXI. 

monies :  these  have  been  collected  by  Hottinger,  L'Enfant,  Bud- 
dseus,  and  Professor  Van  Alphen,  etc. 

These  sketches,  or  forms,  received  the  names  of  creeds,  apolo- 
gies, and  Catechis7ns. 

It  is  with  the  last  of  these  forms  of  Christian  doctrine,  and  with 
the  pastoral  duty  connected  with  them,  that  your  attention  in  this 
lecture  is  to  be  occupied. 

II.  Let  me  first  speak  of  Catechisms  m  general,  and  give  the 
history  of  that  Catechism  which  is  one  of  the  symbolical  books  of 
the  Keformed  Protestant  Church  in  Europe  and  in  America. 

1.  Such  written  compilations  of  divine  truth  among  Christians 
have,  by  way  of  distinction,  been  called  ^^  Catechisms  f^  for  they 
are  drawn  up  by  questions  and  answers,  and  therefore  resemble 
the  mode  of  instruction  pursued  when  one  teaches  another  by 
word  of  mouth. 

2.  We  know  not  that  by  divine  direction  any  Catechism  of  this 
kind  was  composed  in  the  primitive  Church  for  the  instruction  of 
the  young  and  ignorant,  and  therefore  no  existing  Catechism  has 
divine  authority  over  our  faith,  or  is  to  be  regarded  as  a  part  of 
the  written  Word  of  God,  or  the  directory  of  our  faith  and  prac- 
tice. 

Yet  we  do  know  that  the  Spirit  of  inspiration  distinguished 
between  "the  first  principles  of  the  doctrine  of  Christ" — those 
truths  which  were  first  taught  by  the  ambassadors  of  the  Saviour 
to  the  ignorant,  and  which  are  naturally  comprehended  in  a  short 
Catechism — and  other  truths  resting  upon  those  "first  principles," 
and  indicating  an  advancement  in  the  science  of  the  Christian 
religion.  The  apostle  Paul  says,  (Heb.  vi. :)  "  Therefore,  leaving 
the  first  principles  of  the  doctrine  of  Christ,"  as  matters  now  suf- 
ficiently explained  and  known,  "  let  us  go  on  unto  perfection." 
These  words  not  only  show  that  in  the  Christian  religion,  as  in 
every  other  science,  there  are  elementary  principles,  but  also  indi- 
cate the  ordinary  course  of  instruction  pursued  by  the  apostles. 

All  Church  history  testifies  that  the  primitive  Christians  did 
attend  to  the  injunction,  "  Bring  up  your  children  in  the  nurture 
and  admonition  of  the  Lord,"  and  that  ministers  of  the  Word  did 
take  great  pains  in  instructing  adult  inquirers  in  the  knowledge 
of  divine  truth. 

Now,  whether  we  instruct  young  persons  or  the  ignorant  adult, 


Leot.  XXXI.]      The  Heidelberg  Catechism — Its  History.  525 

orally  or  by  a  written  form,  it  must  be  done  catechetically.  And  if 
a  parent  in  his  house,  or  a  pastor  in  his  congregation,  has  not  a 
written  or  printed  Catechism,  he  will  soon  accommodate  himself 
with  one  of  his  own  composition ;  and  if  it  be  approved,  it  will 
be  copied  and  transmitted  among  descendants,  and  friends,  and 
neighbors.  All  the  efforts  of  ingenious  reasoners  cannot  prevent 
the  use  of  written  Catechisms,  for  these  are  the  means  of  instruc- 
tion recommended  by  reason  and  experience. 

3.  Early  therefore  were  Catechisms  composed  and  used  in  the 
Christian  Church.  Such  compositions  would  naturally  result  from 
the  duty  of  instructing  children  in  religion  by  their  parents,  and 
from  the  religious  schools  established  among  Christians.  Accord- 
ingly, we  find  such  forms  and  catechetical  summaries  of  Christian 
doctrine  to  have  been  drawn  up  by  Mark,  Hermes,  Dionysius,  etc. 

Letting  alone,  however,  historical  accounts  of  this  kind  which 
refer  to  centuries  remote,  let  me  direct  your  attention  to  that  Cat- 
echism which  is  one  of  the  symbolical  books  of  our  Church.  I 
mean  the  Heidelberg  Catechism. 

III.  History  of  Catechisms,  and, 

1.  Of  the  Heidelberg  Catechism. 

The  history  of  this  Catechism  is  an  interesting  one.  Let  me 
here  request  you  to  note  that  this  Catechism  is  not  the  work  of 
divines  in  the  Netherlands ;  nor  does  it  owe  its  origin  to  the  Synod 
of  Dort.  It  existed  before  that  Synod  met.  It  was  composed  at 
the  period  of  the  Eeformation,  and  from  its  character  and  relations 
soon  became  the  Catechism  of  the  great  Reformed  Church  in  Ger- 
many, Switzerland,  France,  the  Netherlands,  Bohemia,  Hungary, 
Prussia,  Poland,  and  other  countries.  No  Catechism,  therefore, 
in  the  Protestant  Church  has  had  an  equal  circulation  among  the 
nations  professing  the  Christian  faith ;  nor  has  any  that  we  know 
of  been  attended  with  equal  utility.  Hence,  from  the  German 
language,  in  which  it  was  originally  composed  and  published,  it  was 
soon  translated  into  all  the  modern  European  languages.  A  Latin 
version  was  made  of  it  at  an  earl}'-  day  after  its  first  publication ; 
and  afterwards  it  was  translated  into  the  Greek,  the  Hebrew,  the 
Ethiopic,  and  several  Asiatic  languages. 

The  Heidelberg  Catechism  is  a  choice  summary  of  the  great 
doctrines  of  the  Christian  religion.  Pareus  speaks  correctly,  when 
he  says:  "Quamdiu  hrec  Catechesis  (quro  est  vere  vnorvmooi^) 


526  Pastoral  Duties.  [Lect.  XXXL 

fideliter  tenebitur  tamdiu  extabit  in  Ecclesia,  verse  Theologiae 
luculentum  KeifiriT^Lov^  et  non  sunt  de  futuri  qni,"  etc.  That  is,  in 
English,  "  So  long  as  this  Catechism  (which  is  truly  a  form  of 
sound  words)  shall  be  faithfully  kept,  so  long  shall  there  be,  in 
the  Church  of  God,  an  excellent  pledge  of  sound  theology ;  nor 
shall  there  be  wanting  men  who  will  rightly  defend  the  foundation 
of  sound  doctrine  against  the  sophisms  of  heretics,  and  transmit 
them  down  to  others." 

The  occasion  on  which  this  Catechism  was  composed  was  this : 
The  Lutherans  had  drawn  up  the  "Augsburg  Confession  of 
Faith,"  in  which  the  Eeformed  believed  there  were  several  errors ; 
such  as  the  doctrine  of  the  "  ubiquity  of  Christ's  human  nature," 
and  his  bodily  presence  (unintelligibly  expressed)  in  the  Eucha- 
rist. Hence  those  divines  and  other  Christians  who  thought 
correctly  on  these  subjects,  could  not  subscribe  to  the  Augsburg 
Confession.  But  the  Lutherans  insisted  upon  the  reception  of  this 
Confession,  as  a  preliminary  to  communion  with  them.  The  Ee- 
formed in  Grermany  refused ;  disputes  arose ;  Brentius  and  other 
learned  men  exposed,  in  their  writings,  the  errors  contained  in  the 
Augsburg  Confession.  This  defense  of  divine  truth  exasperated 
the  Lutherans,  who,  notwithstanding  the  judicious  advices  of 
Melancthon,  were  determined  to  disown  the  Eeformed  churches, 
numerous,  respectable,  and  kindly  disposed  as  they  were  towards 
their  Lutheran  brethren,  and  break  communion  with  them,  which 
was  done. 

Things  were  in  this  unhappy  state  among  the  friends  of  the 
Eeformation,  when  Frederic  III.,  surnamed  the  "Pious,"  the  Elec- 
tor Palatine,  who  had  before  renounced  Lutheranism  and  embraced 
the  Calvinistic  doctrines,  A.  D.  1560,  and  who  had,  for  the  pro- 
motion of  true  religion  and  science,  established  at  Heidelberg,  in 
the  Paltz,  a  college  bearing  the  name  of  "  Collegium  Sapientias," 
ordered  the  divines  of  that  respectable  institution  to  draw  up  a 
Catechism,  which  should  exhibit  the  faith  of  the  Eeformed  Church, 
in  affirmation  of  her  belief  in  the  articles  of  the  Apostles'  Creed, 
and  of  those  points  of  doctrine  in  which  she  differed  from  the 
Eomanists,  from  the  Lutherans,  and  from  the  Anabaptists,  and 
which  should  serve  as  a  form  of  sound  doctrine  to  be  used  in  her 
communion. 

This  college  in  the  city  of  Heidelberg  (which  was  considered  to 


Lbct.  XXXL]     The  Heidelberg  Catechism — Its  History.  527 

be  the  second  mother-city  of  the  Eeformed  Church,  Geneva  being 
the  first)  was  erected  for  the  special  purpose  of  preparing  young 
men  for  the  sacred  ministry,  and  had  for  its  Principal  or  Chancellor 
at  that  time.  Dr.  Zechariah  Ursinus,  to  whom  Caspar  Olevianus  and 
other  professors  were  assistants.  Now  those  two  distinguished 
divines,  viz :  Ursinus  and  Olevianus,  composed  the  Catechism, 
which,  from  the  city  where  it  had  its  origin,  where  it  was  pub- 
lished first  and  explained  in  regular  discourses,  was  called  "the 
Heidelberg  Catechism."  After  the  work  was  finished,  it  was  sub- 
mitted to  the  critical  examination  of  the  principal  divines  in  the 
Palatinate,  and  then  published,  A.  D.  1563.  Such  was  the  work, 
and  such  its  utility,  that  Mosheim,  though  a  warm  Lutheran  and 
bitter  Arminian,  is  constrained  to  say,  "that  this  Catechism  was  a 
form  of  instruction  almost  universally  adopted  by  the  Calvinists." 
This  is  true.  It  was  the  Catechism  of  the  Eeformed  Protestant 
Church :  not  considered  to  belong  to  this  or  that  sectional  Church ; 
but  regarded  as  the  common  property  of  the  Reformed  Churches. 

Immediately  after  the  publication  of  the  Heidelberg  Catechism, 
Ursinus  undertook  to  deliver  lectures  upon  its  parts  in  their  natural 
order.  These  lectures  were  printed  in  the  Latin  language,  A.  J). 
1584,  and  contributed,  as  a  small  system  of  divinity,  to  spread 
the  knowledge  of  the  truth  through  Europe.  The  celebrated  Pa- 
rens, the  scholar  of  Ursinus,  afterwards,  by  additions,  improved 
those  lectures ;  and  still  later,  the  distinguished  theologians,  Fes- 
tus  Hommius  and  Spiljardus,  annexed  their  improvements.  The 
whole  was  divided  into  Lord's  Days,  as  it  was  intended  that  min- 
isters should  expound  it  in  the  public  worshipping  assemblies 
each  Lord's  day,  and  show  to  the  people  that  the  doctrines  taught 
therein  were  those  of  the  Word  of  God. 

Such  is  the  Catechism  of  our  Church.  As  you  may  be  called 
to  preach  the  Scripture  doctrines  which  are  contained  in  it,  I  have 
given  you  this  brief  history  of  that  useful  work.  And  let  me 
add,  that  it  differs  from  most  other  Catechisms  in  use  in  this  im- 
portant respect:  it  is,  in  its  answers,  the  profession  of  an  adult 
Christian's  faith ;  for  the  questions  are  proposed  to  one  who  has 
learned  divine  truth  from  the  Bible,  and  who  has  believed  with 
the  heart ;  and  therefore  it  commences  with  facts  relating  to  the 
believer's  union  to  Christ  his  Saviour.  Then  it  exhibits  the  lost 
condition  of  men,  their  depravity  and  guilt,  which  required  a  Sa- 


528  Pastoral  Duties.  Lect.  XXXT. 

viour  to  redeem,  and  a  divine  power  to  renew  tlie  heart  of  the 
sinner,  and  work  in  liim  living  faith.  After  it  has  arrived  at  this 
point,  the  Catechism,  in  opposition  to  the  daily  calumnies  of  the 
Papists  in  the  times  of  the  Eeformation,  (who  were  wont  to  say 
that  the  Reformers  denied  the  Christian  faith,  because  they  rejected 
the  supremacy  of  the  Pope,  and  the  corruptions  of  the  Church  of 
Rome,)  proceeds  to  adopt  the  common  symbol  of  the  Christian 
Church  in  all  the  ages  past,  viz:  "the  Apostles'  Creed,"  and  to 
show  that  the  Christian  did  believe  all  the  articles  of  this  creed, 
and  was  therefore  one  in  doctrine  with  the  primitive  and  ancient 
Church  of  Christ.  This  is  wisely  done,  and  had  in  the  Reforma- 
tion a  very  important  and  blessed  effect. 

But  while  the  Reformed  Church  thus  agreed  in  faith  with  the 
ancient  Church,  she  could  not  symbolize  with  Rome.  Hence  the 
Catechism  proceeds  to  exhibit  the  idolatry  of  the  Romish  Mass, 
while  it  opposes  the  errors  of  the  Lutherans  in  relation  to  the 
Lord's  Supper.  But  the  Antinomians  had  arisen  in  the  Protestant 
Church,  against  whose  doctrines  the  Catechism  protests  by  exhib- 
iting the  moral  law  of  God,  not  as  a  condition,  but  as  a  rule  of  life^ 
agreeably  to  which  the  Christian  will  walk,  in  expressing  his  love 
to  God,  his  Creator  and  Redeemer,  and  his  gratitude  for  his  deliv- 
erance from  sin  and  the  curse. 

Let  me  observe,  that,  in  addition  to  the  Heidelberg  Catechism, 
there  is  another  shorter  Catechism,  usually  bound  up  in  our  books. 
This  is  an  abridgment  of  the  former,  and  is  designed  to  show  those 
great  leading  truths  of  the  gospel,  of  which  it  is  required  that 
every  one  who  is  admitted  into  the  full  communion  of  the  Church 
shall  have  knowledge. 

2.   Of  the  Westminster  Catechism. 

I  shall  now  make  a  few  remarks  on  the  Westminster  Catechism. 
This  excellent  Catechism  stands  connected  with  the  acts  and  pro- 
ceedings of  the  Assembly  of  Divines  who  met  in  the  city  of  West- 
minster, in  England,  A.  D.  1643.  This  Assembly,  you  will  observe, 
did  not  consider  themselves  (for  in  truth  they  were  not)  a  Synod, 
or  ecclesiastical  court  regularly  called,  and  delegated:  for  they 
were  not  the  representatives  of  the  clergy  and  the  churches,  but 
rather  a  committee  or  council  of  Parliament. 

The  English  Parliament,  who  were  entering  into  serious  conflict 
with  King  Charles  I.  respecting  their  own  powers  and  the  rights 


Lect.  XXXL  The  Westminster  Catechism.  529 

of  the  Crown,  convened  this  Assembly  by  their  authority.  The 
delegates  composing  this  Assembly  were  not  chosen  "by  the  votes 
of  ministers  and  elders  in  the  Presbyterian  mode  of  government  " 
but  "Parliameiit  chose  all  the  members  themselves,  merely  with  a 
view  to  have  their  opinion  and  advice  for  settling  the  government, 
liturgy,  and  doctrine  of  the  Church  of  England.  And  they  were 
confined  in  their  debates  to  such  things  as  the  Parliament  pro- 
posed."    (See  Nonconformist  Memorial,  Vol.  1.) 

In  these  respects,  there  Avas  an  obvious  diiference  between  the 
Synod  of  Dort  and  the  Assembly  of  Divines  at  Westminster.  For 
though  the  Stdtes-Gleneral  in  Holland  called  a  National  Synod, 
yet  the  delegates  composing  that  Synod  were  chosen  in  the  order 
of  the  Presbyterian  government,  and  were  the  representatives  of 
the  churches.     But  let  me  proceed  with  the  history. 

After  the  Assembly  had  continued  long  in  session,  and  "settled 
pretty  well  the  discipline  of  the  Church,"  it  was  moved,  A.  D.  1646 
to  finish  the  Confession  of  Faith :  "And  while  the  confession  was 
carrying  through  the  Assembly,  committees  were  appointed  to  reduce 
that  Confession  into  the  form  of  Catechisms.  They  reported  two 
Catechisms :  one  larger,  for  the  service  of  a  public  exposition  of 
divine  truths  in  the  pulpit,  according  to  the  custom  of  the  conti- 
nental churches ;  the  other  smaller,  for  the  instruction  of  children. 
In  both,  the  articles  relating  to  church  discipline  (an  unhappy  cir- 
cumstance) are  entirely  omitted. 

The  Larger  Catechism  is  a  comprehensive  system  of  divinity,  and 
the  Smaller  a  very  accurate  summary.  The  answers  being  theolo- 
gical theses,  or  definitions,  have  by  some  been  thought,  in  certain 
particulars,  too  abstruse  for  the  capacity  of  young  children.  These 
Catechisms,  however,  have  been  very  useful  in  the  churches  using 
the  English  language ;  and  they  will  continue  to  be  highly  prized, 
so  long  as  the  doctrines  taught  in  the  Sacred  Scriptures  are  re- 
ceived. 

Let  me  add,  that  the  Westminster  Catechism  is  somewhat  differ- 
ently arranged  from  the  Heidelberg.  It  begins  with  the  great  doc- 
trines of  Natural  Eeligion,  and  passes  on  to  Eevealed,  according 
to  the  method  usually  pursued  in  the  systems  of  didactic  theology. 
Hence  both  those  excellent  forms  may  be  used  in  the  same  reli- 
gious society,  without  disturbing  each  other,  and  with  manifest 
profit  to  both  preachers  and  people. 
34 


530  Pastoral  Duties.  [Lkot.  xxyT- 

But  it  has  been  said,  tliat  if  the  Heidelberg  Catecliism  be  Calvin- 
istic  in  its  doctrine,  how  are  we  to  understand  the  words  in  the 
Fifteenth  Lord's  Day,  viz :  "  that  Christ,  in  his  sufferings,  sustained 
the  wrath  of  God  against  the  sins  of  all  manhind  F"     We  answer : 

1.  That  the  doctrine  of  the  Catechism,  like  that  of  the  Synod 
of  Dort,  is  moderate  Calvinism.     But, 

2.  Every  person  who  attends  to  the  phraseology  of  the  sentence 
here  adduced,  will  instantly  perceive  that  it  was  not  designed  to 
express  the  doctrine  of  universal  or  unlimited  atonement:  for  it  is 
not  said  that  the  Saviour  sustained  the  wrath  of  God  for  the  sins 
of  all  mankind,  but  '■'■against''''  the  sins  of  all  mankind.  "Against" 
is  the  proper  translation  of  the  Dutch  "fe^en,"  and  of  the  Latin 
"aduersus"  which  was  originally  used  with  design,  and  not  '■'■proy 
"Why  is  this  remarkable  departure  from  the  ordinary  terms  of  the 
Pelagians  made  by  the  compositors  of  the  Catechism  here,  if  they 
intended  to  express  the  very  doctrine  of  that  sect?  No  other 
reason  can  be  assigned,  than  that  they  did  not  intend  to  teach  that 
doctrine ;  nor  in  this  place  to  mark  out,  at  all,  the  extent  of  the 
atonement. 

8.  But  the  obvious  design  of  this  phraseology  was  to  express, 
first,  that  Christ  endured  the  wrath  of  God ;  excited,  not  by  the 
sins  of  the  apostate  angels,  but  by  the  sins  of  apostate  men.  The 
angels  were  passed  by.  He  suffered  for  the  sins  of  men.  Second, 
the  intensity  of  that  divine  wrath  which  the  Saviour  sustained.  It 
was  wrath  awakened,  not  by  the  transgressions  of  Israel  and  Judah 
alone,  as  the  Jews  once  thought,  but  by  the  sins  of  thousands  of 
every  nation  under  heaven,  a  vast  and  innumerable  multitude  of 
sinners  of  every  country.  Third,  the  distinction  between  this 
displeasure  of  God,  and  that  which  is  excited  by  the  sins  of  his 
children,  or  those  who  are  reconciled  to  him.  God  punishes  in 
love  his  backsliding  children,  because  he  is  displeased  with  their 
sins ;  but  the  sufferings  of  Christ  were  the  expression  of  his  wrath 
against  the  sins  of  mankind,  or  of  our  apostate  race. 

Accordingly  we  find  that,  agreeably  to  this  sense  of  those 
words,  the  ministers  who  composed  the  Heidelberg  Catechism, 
and  their  immediate  successors,  were  all  Calvinists,  who  believed 
in  and  taught  the  doctrine  of  limited  atonement. 

Let  this  suffice  in  relation  to  Catechisms,  which  ought  to  be  ap- 
proved by  the  Church  before  they  are  used  by  pastors  as  means 
of  public  instruction.     Let  me  direct  your  attention  now, 


Lkct.  XXXI.]  Catechetical  Instruction.  531 

IV.  To  the  pastoral  duty  of  cateclietical  instruction.  Parents  are 
bound  to  catecliize  and  instruct  their  children  religiously,  in  their 
households  respectively.  But  in  addition  to  this,  pastors,  in  their 
churches,  are  also  bound  to  instruct  in  divine  truth  the  young 
under  their  pastoral  care,  catechetically. 

Very  important,  in  its  place,  is  this  pastoral  duty,  not  merely 
from  its  antiquity  in  the  Christian  Church ;  not  merely  from  the 
high  value  which  Christians  have  always  set  upon  it ;  but,  espe- 
cially, 

1.  From  the  relation  which  baptized  children  sustain  to  the  visi- 
ble Church  and  her  God.  In  a  certain  sense,  they  are  the  children 
of  the  Church ;  to  a  certain  degree,  they  are  her  members.  Under 
the  ancient  economy,  Jehovah  claimed  the  children  of  the  Israel- 
ites as  being  his  property. 

Now,  ministers  of  the  Word  are  his  stewards,  and  by  virtue  of 
the  Abrahamic  covenant,  infants  born  and  baptized  in  his  Church 
stand  in  the  same  relation  to  God  which  the  children  of  the  Jews 
did ;  and  therefore  are,  properly,  under  the  stewardship  and  pas- 
toral care  of  his  gospel  servants.  As  shepherds,  they  must  extend 
their  affectionate  labors  to  the  lambs  of  the  flock ;  as  laborers  in 
the  "garden  of  the  Lord,"  they  must  cultivate  the  youngest  plants. 
"  Feed  my  sheep ;  feed  my  lambs." 

It  is  not  sufficient,  as  we  have  said,  that  parents  catechize  their 
children ;  nor  that  school-teachers  aid  in  communicating  to  their 
pupils  a  portion  of  religious  instruction.  These  are  important 
helps,  but  cannot  absolve  the  pastor  from  the  performance  of  that 
duty  which  his  offi.ce  imposes  in  relation  to  those  children  who 
are  members  of  the  Church.  There  is  a  trust  which  a  Christian 
minister  cannot  delegate  to  others ;  he  must  see  to  it,  that  children 
dedicated  to  God  be  instructed  from  the  Holy  Scriptures,  and  thus 
be  qualified  for  his  service ;  and  he  must  direct  the  whole  system 
of  early  instruction  and  religious  training. 

2.  The  duty  of  pastoral  catechizing  is  obviously  important^  from 
the  consideration,  that  in  no  well-regulated  society  are  children 
and  youth  neglected  in  their  early  education.  Are  children  in 
civil  society  permitted  to  grow  up  without  that  knowledge  which 
is  necessary  to  qualify  them  for  business,  and  for  the  promotion  of 
the  common  weal  ?  No ;  schools  are  every  where  provided :  and 
even  among  the  savages,  children  are  instructed,  to  the  extent  of 


532  Pastoral  Duties.  [Lect.  xxxl 

the  attainments  of  their  parents,  in  the  lessons  of  traditionary 
science,  and  of  the  arts. 

Now  the  Church  of  Christ  is  in  her  nature  a  society^  and  her 
existence  in  this  world  depends  upon  a  knowledge  of  divine  truth ; 
and  that  truth,  comprehending  those  doctrines  of  God  and  those 
required  affections  of  the  human  heart,  to  which  innate  depravity 
and  the  spirit  of  the  world  are  opposed,  must  he  early  inculcated,  in 
order  that  the  mind  may  "grow  up  in  the  nurture  and  admonition 
of  the  Lord,"  uninfluenced  by  those  errors  which  have  a  pernicious 
effect  upon  the  temper  and  conduct  of  the  young.  Leave  children 
uninstructed  by  parents  and  ministers  in  the  first  principles  of 
the  Christian  religion,  and  they  will  most  certainly  acquire  those 
notions  which  fortify  the  depraved  heart  in  impenitency,  and  give 
security  and  peace  to  the  wretched  sinner  in  his  downward  course. 
What  striking  evidences  of  this  fact  may  be  collected  in  those 
districts  of  country,  or  of  a  large  city,  where  the  Word  is  not 
preached,  and  where  parents  and  children  are  ignorant  of  divine 
truth,  and  like  miserable  sheep  in  a  desert  without  a  shepherd! 
Before  the  Methodists,  Calvinistic  and  Arminian,  arose  in  Eng- 
land, and  extended  their  ministerial  labors  to  the  collieries,  it  is 
said  that  the  colliers  and  their  children,  amounting  in  the  whole 
to  thousands,  were  but  little  removed  from  the  state  of  savages, 
and  as  wicked  as  they  were  ignorant.  Ignorance  of  divine  truth 
is  seen  in  our  cities  to  be  accompanied  with  the  neglect  of  the 
worship  of  God,  the  profanation  of  his  Sabbath,  and  the  practice 
of  every  vice. 

3.  The  duty  of  catechizing  becomes  therefore  very  important, 
when  we  duly  estimate  the  advantages  which  the  young  derive 
from  it.  These  have  been  so  great,  that  the  habits  of  a  whole 
people  have  been  formed  by  such  early  religious  instructions ;  and 
the  habits  were  such  as  to  distinguish  them  from  neighboring  peo- 
ple as  being  a  moral,  intelligent,  and  religious  nation.  Scotland^ 
under  the  ministry  of  her  old  Presbyterian  clergy,  who  diligently 
catechized  the  children  of  their  parishes,  while  they  faithfully 
preached  the  Word,  exhibited  such  a  picture.  What  a  different 
character  did  her  population  deservedly  sustain  from  that  of  the  peo- 
ple of  Ireland  not  only,  but  of  England  also,  with  her  ecclesiastical 
dignitaries  and  beneficed  clergymen !  What  a  striking  dissimilarity 
was  observed  between  the  Presbyterians  and  Papists  of  Ireland, 


Lect.  XXXI.]     Catechetical  Instruction — Its  Advantages.  533 

in  respect  of  intelligence  and  morals ;  and  between  the  Protesta.nt 
and  Popisli  cantons  of  Switzerland ! 

4.  But  catechizing  is  an  important  duty,  for  it  is  actuallij  iirea.ch- 
iwj  the  Word,  and  preaching  it  in  a  mode  adapted  to  the  capacities 
of  those  to  be  instructed.  If,  therefore,  the  Divine  "Word  is  fitted  to 
do  the  heart  good ;  if,  through  the  Divine  blessing,  it  can  awaken, 
convict,  convert,  and  sanctify ;  then  is  preaching  it,  in  the  way  of 
catechizing^  a  means  of  salvation,  and  a  means  of  Divine  appoint- 
ment, and  such  as  God  will  bless.  Hence  the  advantages  arising 
from  it  to  the  young  can  scarcely  be  duly  estimated.  For  children 
may  be  savingly  impressed  and  converted,  so  soon  as  they  can  be 
catechized.  God  has  displayed  his  power  in  converting  children 
of  five,  seven,  nine,  or  twelve  years  of  age,  of  which  remarkable 
instances  are  upon  record.  In  every  Christian  congregation,  almost, 
catechizing  has  been  blessed  to  the  souls  of  the  young.  Many 
Christians  date  their  first  serious  impressions  in  that  instructive 
exercise;  and  sometimes  awakenings  have  commenced  in  the 
assembly  of  catechumens,  and  extended  through  a  congregation. 

Certain  however  it  is,  while  some  of  the  young  have  been 
restrained  by  what  they  heard  in  the  catechetical  exercise,  many 
have  acquired  thereby  that  knowledge  of  divine  truth  which 
served  to  render  them,  in  after  life,  more  intelligent  and  useful 
Christians. 

What  encouragement  has,  then,  the  Christian  pastor  to  engage 
in  this  good  work  ?  By  catechizing  the  young,  in  connection  with 
his  other  labors,  he  is  "sowing  his  seed  beside  all  waters;"  he  is 
taking,  as  it  were,  the  start  of  worldly  influence,  to  gain  over  the 
young  to  the  cause  of  truth  and  religion ;  he  is  carrying  the  noble 
design  of  the  Abrahamic  covenant  into  execution ;  he  is  training 
up  the  young  for  the  kingdom  of  heaven  here,  and  for  the  king- 
dom of  glory  hereafter. 

But  I  shall  not  enlarge  further  on  this  branch,  but  shall  proceed 
to  observe,  that  another  consideration  powerfully  recommends  the 
duty  of  catechizing. 

5.  It  is  a  duty  productive  of  benefits  to  the  pastor  himself.  All 
the  benefits  cannot  be  enumerated  here :  let  it  suffice  to  say, 

(1.)  That  by  weekly  discussions  of  important  doctrines  he  will 
better  retain  the  measure  of  theological  science,  and  will  become 
familiar  with  the  system  of  divine  truth.     When  ministers  are  lefl 


534  Pastoral  Duties.  [Lect.  XXXI. 

to  the  choice  of  their  subjects  of  discourse  in  public  service,  it  so 
happens  that  several  branches  of  doctrine  and  of  duty  are  over- 
looked ;  but  catechetical  instructions  oblige  them  to  follow  an 
order,  which  exhibits  one  important  truth  after  another  ;  serves  to 
bring  up  to  their  view  subjects  of  difficulty  which  require  more 
thought,  and  ready  and  practical  subjects,  to  which  they  had  not 
before  directed  their  particular  attention.  A  growth  in  intellectual 
power,  as  well  as  an  increase  of  knowledge,  naturally  results  from 
this  course. 

(2.)  The  pastor  will  also  acquire,  by  the  more  plain  and  familiar 
mode  of  instruction  called  catechizing,  a  talent  for  extemporizing. 
This  talent  is  of  great  utility  in  the  gospel  service.  If  every  thing 
which  the  pastor  is  to  say  in  pubhcly  preaching  the  Word  must 
first  be  written  by  him,  his  task  will  be  severe,  and  his  useful 
labors  in  many  respects  will  be  restricted.  Very  desirable  there- 
fore is  it  that  he  should  possess  the  capacity  of  speaking  in  an 
edifying  manner  without  written  helps,  and  be  qualified  to  express 
himself  fluently  on  a  portion  of  Scripture,  or  a  doctrine  merely, 
on  an  arrangement  formed  hastily  in  his  mind. 

Now,  catechizing  is  that  pastoral  service  which  is  well  adapted 
to  call  forth  and  to  improve  the  talent  of  extemporizing.  For  in  this 
service  excellency  of  composition  is  not  looked  for ;  strict  order 
in  the  arrangement  of  matter  is  not  required ;  the  field  is  large ; 
the  language  may  be  familiar,  without  giving  offense ;  incorrect 
expressions  may  be  recalled  and  amended ;  and  the  pastor,  if  at  a 
loss  at  one  point,  may  pass  quickly  to  another ;  he  may  intermix 
explication  and  application,  as  he  pleases,  provided  he  speaks  to 
edification.  And  let  me  add,  that  the  improvement  of  the  talent 
of  extemporizing  (a  talent  which  is  not  the  result  of  mere  intel- 
lectual attainments)  is  a  matter  of  moment,  when  the  pastor  is 
considered  to  be  a  ruler  in  the  house  of  God,  as  well  as  a  minister 
of  the  Word.  As  a  member  of  Classis  and  of  Synod,  he  will 
find  his  active  usefulness  in  the  Church  to  be  greatly  promoted 
by  his  ability  to  discuss  a  subject  well  without  committing  his 
thoughts  to  writing. 

(3.)  The  pastor,  by  catechizing,  acquires  a  particular  knowledge 
of  the  state  of  his  flock,  secures  to  himself  the  respect  and  love 
of  the  rising  generation,  and  is  in  a  better  situation  to  observe  the 
impressions  made  by  divine  truth  upon  the  minds  of  the  young. 


Lkct.  XXXL]     Catechetical  Instruction — Its  Advantages.  535 

For  catechizing  may  be  denominated  an  extended  family  visitation. 
In  that  exercise  the  parents  and  children  of  a  neighborhood  meet 
their  pastor ;  he  addresses  them  on  subjects  deeply  interesting  to 
both,  and  in  a  manner  that  can  be  rendered  interesting  to  both, 
and  can  show  that  he  labors  to  "  have  Christ  formed  in  them." 
On  such  occasions,  how  many  things  may  be  said  to  little  chil- 
dren which  are  hardly  admissible  in  a  regular  public  discourse 
to  a  congregation !  How  much  may  be  said  to  parents  in  relation 
to  their  baptismal  vows  in  behalf  of  their  offspring !  What  ardor 
may  be  anxiously  displayed  to  promote  the  salvation  of  the 
young!  What  concern  evinced  that  they  may  early  "be  made 
partakers  of  the  divine  nature,  and  escape  the  corruptions  that 
are  in  the  world  through  lust" ! 

The  pastor  has  only  to  engage  and  persevere  a  little  while  in 
this  duty,  and  he  will  perceive  the  many  benefits  arising  from  it. 
He  will  (ceteris  paribus)  become  endeared  to  his  people ;  they 
will  grow  up  in  the  knowledge  of  the  truth,  and  "not  be  carried 
about  with  every  wind  of  doctrine."  Breaches  will  not  be  made  in 
the  society  by  itinerant  preachers  of  another  persuasion. 

(4.)  But  let  catechetical  instructions  be  withheld  or  neglected, 
and  the  Church  will  decline  first  in  purity  of  doctrine,  and  then 
invariably  in  purity  of  practice.  Eeligious  excitements,  which 
are  not  true  revivals,  may  for  a  little  while  conceal  the  evils  of  a 
departure  from  sound  doctrine,  but  ultimately  they  will  open  the 
door  for  the  admission  of  various  errors,  and  accelerate  the 
approach  of  the  Church  either  to  Arianism  or  to  Popery.  Those 
who  read  the  history  of  the  Christian  Church  with  attention,  know 
well  that  the  religious  excitements  produced  by  the  monks,  as 
preachers,  led  to  the  structure  of  mystical  Babylon ;  for  extremes 
will  invariably  meet.     I  shall  conclude, 

Y.  With  a  few  directions  in  relation  to  the  pastoral  duty  of 
catechizing. 

1.  Before  a  young  pastor  begins  to  catechize,  it  may  be  useful 
that  one  or  more  sermons  he  jireached^  exhibiting  the  importance  of 
that  duty ;  showing  the  relation  which  children  baptized  sustain 
to  the  visible  Church  and  her  God ;  the  care  which  the  Church  is 
bound  to  exercise  over  her  children,  and  her  anxiety  to  have  them 
instructed  in  the  knowledge  and  fear  of  God;  and  manifesting 
that  this  solicitude  is  particularly  alive  in  the  breast  of  the  pastor. 


536  Pastoral  Duties  [Lect.  XXXL 

A  faithful  pastor  in  liis  ministry  will  never  overlook  the  young 
under  his  special  charge.  He  will,  from  year  to  year,  deliver  ser- 
mons addressed  particularly  to  them,  and  composed  with  a  view 
to  their  instruction  and  benefit. 

2.  If  the  pastoral  charge  be  a  congregation  situated  in  the  coun- 
try, let  it  be  distributed^  for  the  convenience  of  parents  and  their 
children,  into  districts,  as  such  districts  will  always  secure  a  larger 
number  of  catechumens  than  if  the  society  be  formed  to  convene 
in  some  central  place ;  let  the  elders,  as  in  duty  bound,  furnish 
the  pastor  with  a  register  containing  the  names  of  the  children  in 
such  a  district ;  and  when  assembled  in  the  catechetical  exercise, 
let  the  names  of  the  catechumens  be  regularly  called  as  questions 
are  proposed;  and  let  efforts  be  made  by  the  church,  that  the 
children  of  the  poorest  be  enabled  to  attend. 

3.  Insist  upon  the  parents'  attendance  upon  the  catechetical  lec- 
tures, with  their  children.  Their  vows  bind  them  to  do  this. 
Pastors  are  coadjutors  with  them,  in  their  attempts  to  "bring  up 
their  children  in  the  nurture  and  admonition  of  the  Lord."  Cate- 
chetical lectures  comprehend  the  public  worship  of  God  and  the 
preaching  of  his  Word ;  in  addition  to  Sabbath  devotions,  they 
afford  an  opportunity,  during  the  week,  for  engaging  in  the  solemn 
and  profitable  exercises  of  religion. 

In  promoting  catechetical  societies,  and  in  rendering  them  sub- 
servient to  the  interests  of  religion,  much  will  depend  on  the 
circumstance  of  parents  assembling  with  their  children.  Let  then 
the  catechetical  lectures  be  so  conducted,  that  it  shall  never  be 
thought  that  children  alone  are  concerned  in  the  prayers  offered 
up  and  in  the  instructions  given.  Let  the  pastor  preserve  in  this 
exercise  all  the  solemnities  of  the  public  worship  of  God ;  let  him 
preach  the  Word,  with  prayer  and  singing ;  let  him  throw  his  soul 
into  his  work,  and  use  every  effort  by  himself  and  by  his  church 
of&cers  to  render  catechizing  an  important  exercise  in  the  view 
of  the  young  and  the  old ;  let  him  not  be  satisfied  with  the  ability 
of  the  children  to  rejDcat  "the  answers,"  but  preach  with  all  the 
talent  he  possesses :  let  him  be  regular  in  his  attendance,  create 
no  disappointments,  but,  by  his  industry  and  zeal,  make  it  one  of 
the  fixed  habits  of  the  people  of  his  care,  to  engage  with  him  in 
this  duty. 

Then  people  of  every  age  will  be  assured  that  they  will  hear 


Lect.  XXXI.]     Catechetical  Instruction — Its  Advantages.  537 

the  Word,  and  be  cdiiied ;  tlien  neighborlioods  will  attend ;  then 
Christians  (as  I  have  known  thcin  to  be)  will  be  delighted  to  hear 
the  turn  for  catechizing  announced  for  their  neighborhood ;  and 
then,  as  we  may  hope,  sinners  will  be  awakened,  and  the  godly  be 
built  up  in  their  most  holy  faith. 

But  an  unfaithful  and  slothful  pastor  is  not  pleased  with  an 
institution  which  calls  him  "to  labor  frequently  in  WorlS  and 
doctrine."  lie  neglects  regular  catechizing;  or  fritters  it  away 
into  an  insignificant  exercise  of  asking  small  children  a  few  ques- 
tions ;  or  finds  a  substitute  in  Sunday-schools,  in  which  others  ave 
called  to  labor  in  his  stead. '  He  himself  in  the  meantime  is  thus 
relieved  from  a  course  of  instruction  which,  next  to  Sabbath  wor- 
ship, has  the  most  direct  bearing  upon  the  prosperity  of  the 
church. 

4.  In  examining  the  catechumens,  a  tender  manner  should  he 
adopted  by  the  pastor,  for  the  encouragement  of  little  and  timid 
children  ;  and  every  excitement  affectionately  administered  to  all 
the  youth  to  read  and  study  the  Sacred  Scriptures.  It  is  easy  for 
a  preacher  to  put  on  the  airs  of  a  master ;  but  it  is  hard  for  the 
pride  of  our  nature,  especially  when  supported  by  the  conscious- 
ness of  superior  intelligence,  to  be  the  servant  of  all. 

5.  Let  the  pastor  honor  his  own  Church,  by  using  her  Catechisms. 
Every  denomination,  whether  orthodox  or  heterodox,  will  have 
their  Articles  of  Faith,  and  their  Confessions,  and  Catechisms. 
These  will  naturally  arise  from  the  different  views  which  men  have 
of  what  they  believe  to  be  taught  in  the  Sacred  Scriptures.  Our 
Church  has  her  Catechisms :  let  these  be  used ;  and  if  there  be  any 
answer,  with  its  question,  which  can  be  amended,  let  the  ministry 
in  Presbytery  do  it,  after  mutual  consultation.  If  a  minister  be 
responsible  to  Presbytery  for  his  doctrine,  it  follows,  that  he  ought 
not  to  use  a  Catechism  which  has  not  been  examined  and  approved. 

6.  Sometimes  half  an  hour  will  elapse,  while  the  people  are 
collecting,  and  before  the  exercise  commences:  this  time  some 
pastors  employ  in  light  talk  with  those  around  them ;  but  it  is 
time  which  ought  to  be  profitably  expended  in  serious  conversation^ 
especially  with  aged  Christians,  that  others  present  may  hear  and 
be  instructed. 

After  the  close  of  the  whole  exercise,  the  pastor  should  tarry 
at  the  place,  that  he  may  speak  to  anxious  inquirers,  if  any  such 


538  Pastoral  Duties.  [Leot.  XXXI. 

should  wish  to  converse  with  him.  Never  should  the  minister  of 
Christ,  in  charge  of  a  congregation,  give  room  for  others  to  think 
that  he  regards  his  proper  labor  as  a  task,  which  he  performs  in  the 
spirit  of  a  hireling  ;  and  that  he  is  glad  when  the  work  is  done, 
that  he  may  hasten  home  and  engage  in  more  agreeable  employ- 
ments. The  words  of  Paul  should  be  inscribed  deeply  upon  the 
heart  and  conduct  of  the  pastor :  "  Ourselves  your  servants  for 
Jesus'  sake." 

I  shall  conclude  with  observing,  that,  allowing  good  talents  and 
exemplary  conduct  to  a  Christian  pastor,  regular  and  judicious 
catechizings  will  be  instrumental  in  a  very  high  degree,  in  pro- 
moting the  growth  of  a  congregation  and  the  prosperity  of  a 
church.  After  some  years  spent  in  this  labor,  the  pastor  himself 
will  be  at  a  loss  to  determine  whether  such  catechizings  have  been 
less  beneficial  to  souls,  than  the  more  studied  and  accurate  preach- 
ing of  the  "Word  in  the  great  congregation.  At  any  rate,  "preach 
the  Word ;  be  instant  in  season  and  out  of  season,"  etc. 

Plans  have  been  adopted  to  make  a  denomination  larger,  by 
running  hastily  into  union  with  another  sister  denomination ;  but 
scarcely  were  such  unions  effected,  but  they  were  perceived  to  be 
fraught  with  evils,  and  mourned  over :  as  the  old  Presbyterians 
now  mourn  over  the  close  connection  with  the  Congregationalists, 
whOj  they  say,  aim  to  destroy  Presbyterianism ;  and  as  ministers 
of  the  late  Associate  Eeformed  Church  regret  the  union  of  their 
denomination  with  the  Presbyterians,  who,  they  say,  are  departing 
from  the  faith.  Be  this  as  it  may,  we  are  not  pleased  with  these 
contracts.  They  are  not  necessary  for  the  preservation  of  the 
union  of  the  Holy  Catholic  Church,  but  often  destructive  of  her 
peace  and  purity.  The  union  of  Christians  consists  in  their  being 
connected,  as  members  of  one  body,  with  Christ  the  head,  and  not 
in  having  two  arms  or  two  legs  bound  together  by  ligaments. 

Yet  we  believe  that  our  Church  ought  to  adopt  the  Presbyterio.n 
Confession  as  her  oivn,  and  place  among  her  symbolical  books,  THE 
Westminster  Catechisms.  Such  acts  would  show  to  the  enemies 
of  Christianity  that  there  was  union  in  faith  and  affection. 


LECTURE    XXXII. 


PASTORAL  DUTIES — THE  SUBJECT  CONTnSTUED. 
PASTORAL  VISITATIONS — PART  I. 

Pastoral  visitations — under  wliicli  terms  we  compreliend  all 
the  religious  conversation  whicli  the  pastor  in  the  exercise  of  his 
oflQ.ce  ought  to  have  with  the  individuals,  as  such,  who  make  up  his 
particular  charge  or  congregation — form  another  branch  of  minis- 
terial duties ;  and  they  are  a  duty  which,  while  they  require  much 
grace  and  talent  to  perform  them  well,  operate  in  no  small  degree 
to  promote  the  interests  of  religion,  and  secure  the  end  which  the 
institution  of  the  gospel  ministry  has  in  view.  Mere  preaching 
the  Word  in  public,  is  but  "  casting  the  net  out  of  the  ship," 
Pastoral  visitations,  which  include  the  more  private  dispensations 
of  the  Word  to  families  and  persons,  are  a  drawing  of  the  net  to 
the  shore,  to  ascertain  what  it  contains  fit  for  our  Master's  use. 

I.  Of  Pastoral  Visitations,  as  a  Duty. 

That  pastoral  visitations  is  a  duty^  will  hardly  be  denied.  Let 
me,  however,  exhibit  proofs  of  this  fact. 

1.  The  very  nature  of  the  gospel  ministry,  and  of  the  pastoral 
office,  implies  the  faithful  discharge  of  this  duty.  This  office  com- 
prehends not  only  a  promulgation  of  the  will  of  God,  and  the  laws 
of  the  gospel  kingdom;  but  an  oversight  of  the  flock,  " rroi/mfvere ;" 
feeding  the  flock,  "eTTiCT/coTravvref;"  taking  the  oversight  thereof; 
expressing  such  a  movement  among,  such  an  inspection  of,  the 
sheep,  as  is  considered  to  characterize  good  shepherds  and  careful 
overseers. 

A  Christian  pastor  is  properly  said,  "  emCTKOTrav :"  First,  by 
watching  over  his  charge ;  second,  by  inspecting  it.     Insjjcctwn 


540  Pastoral  Duties.  [Lkct.  XXXII. 

is  a  pastoral  duty.  All  the  discourses  of  the  ancient  joropliets,  of 
the  Lord  Jesus  Christ,  and  of  his  apostles,  presuppose  such  in- 
spection ;  for  they  relate  to  the  temper  and  conduct  of  those  to 
whom  the  pastor  is  to  minister,  and  describe  their  character  and 
state.  Jer.  xv.  19  :  "If  thou  take  the  precious  from  the  vile,  thou 
shalt  be  as  my  mouth."  "  Strengthen  ye  the  weak  hands,  and 
confirm  the  feeble  knees."  "  Feed  my  sheep,  fe'ed  my  lambs." 
Now  such  knowledge  of  the  people  can  be  acquired  only  by  care- 
ful inspection.  As  one  remarks,  (Soto,  lib.  x. :)  "  Hand  officia 
gregi  praestabit  pastor,  nisi  cuj  usque  ovis  faciam  et  balatum  nove- 
rit,  ut,  non  per  relationes,  aut  per  alium :  sed,  de  vultu,  gestu  et 
voce,  animi  morbum  deprehendat." 

Most  certainly  the  work,  and  therefore  the  ivorth  of  the  gospel 
pastor,  does  not  depend  upon  the  mere  pouring  out  his  thoughts 
and  sentiments,  however  correct  they  may  be  in  themselves ;  but 
results  from  adapting  well  his  discourses  to  the  moral  habits  and 
states  of  those  whom  he  addresses.  He  must  aim  to  make  the 
Word  spoken  "  a  word  in  season."  He  must  "  rightly  divide  the 
Word  of  truth."  He  must  "change  his  voice,"  as  Paul  did  (Gal. 
ii.  20)  when,  after  addressing  the  spiritual,  he  proceeds  to  speak  to 
those  who  are  carnal. 

Now,  this  cannot  be  done  without  inspection  by  the  pastor; 
a  duty  imposed  by  the  solemn  obligations  of  his  of&ce,  in  connec- 
tion with  the  various  tempers  and  characters  of  the  people  under 
his  pastoral  care. 

But  the  minister  of  Christ,  in  the  exercise  of  his  pastoral  office, 
must  "watch  over"  as  well  as  inspect  those  who  are  under  his' 
care.     "  For  they  watch  for  your  souls  [says  Paul,  Heb.  xii.]  as 
they  that  must  give  account." 

This  watchfulness,  Avhich  Christian  pastors  must  exercise,  con- 
sists in  a  deep  solicitude  of  mind  to  ward  off"  the  dangers,  and  to 
promote  the  spiritual  safety  and  welfare  of  their  respective  flocks ; 
but  this  solicitude  could  not  be  an  enlightened  one  without  cor- 
responding exertion,  and  that  exertion  must  be  directed  to  that 
careful  inspection  of  which  we  have  just  spoken. 

If,  therefore,  inspection  and  watchfulness  be  duties  incumbent 
upon  pastors,  it  follows  that  pastoral  visitation  becomes  an  im- 
portant duty ;  for  without  such  visitation,  the  pastor  can  neither 
inspect  properly,  nor  watch  over,  with  due  diligence  and  care. 


Lect.  XXXIL]  Pastoral  Visitations   Obligatory.  541 

2.  But  obligations  to  pastoral  visitations  are  confirmed  and  re- 
commended by  tlie  examples  of  our  Lord,  and  of  bis  apostles. 
Our  Saviour,  wbose  pastoral  care  migbt  be  said  to  have  extended 
over  "the  lost  sheep  of  the  house  of  Israel,"  could  not,  from  the 
extent  of  his  charge,  be  so  particular  in  his  visitations  as  an  ordi- 
nary Christian  pastor  of  one  congregation ;  yet  we  find  him  going 
about  doing  good,  visiting  in  succession  the  various  towns  and 
villages  of  Judea,  Samaria,  and  Galilee :  sometimes  entering  into 
the  houses  of  rulers,  and  sometimes  ministering  to  the  poor  in 
their  houses ;  then  to  multitudes  on  the  highway,  on  the  sea-shore, 
and  in  the  desert.  He  is  no\y  addressing  himself  to  Zaccheus, 
and  anon  he  is  exposing  the  motives  which  actuated  the  Pharisees 
and  Sadducees ;  and  in  doing  so,  he  made  those  observations  and 
discriminations  which  proved  that  he  closely  inspected  persons,  in 
their  various  sentiments,  habits,  and  circumstances. 

The  apostles  were  not  in  their  labors  restricted  to  a  congregation. 
The  world  was  their  field,  and  on  them  devolved  the  care  of  all  the 
churches ;  yet,  wherever  they  were  laboring,  they  discharged  the 
important  duty  of  visitation.  The  apostle  Paul  describes  their 
practice  in  this  respect,  by  what  he  finds  occasion  to  say  to  the 
elders  of  Ephesus,  in  relation  to  his  own  ministry  in  that  city. 
Acts  XX.  20:  "How  I  kept  back  nothing  that  was  profitable  to 
you,  but  have  showed  you,  and  have  taught  you  pubhcly,  and 
from  house  to  house." 

Gospel  ministers,  at  this  day,  are  not  invested  with  apostolic 
powers;  but,  like  the  apostles,  they  are  "laboring  in  the  same 
Word  and  doctrine,"  and  to  the  same  great  end;  and  therefore  are 
bound  to  imitate,  by  their  pastoral  visitations,  those  noble  exam- 
ples. If  it  be  not  given  to  a  pastor  to  work  miracles,  and  to  speak 
divers  tongues,  in  furtherance  of  the  grand  object  of  his  ministry, 
yet  he  may  so  approve  himself  to  God  and  man  in  his  sacred 
office,  that  it  shall  be  said  of  him : 

"A  skilful  ■workman  he 
In  God'3  great  moral  vineyard :  what  to  prune 
With  cautious  hand,  he  knew — what  to  uproot : 
"What  were  mere  weeds,  and  what  celestial  plants 
Which  had  unfading  vigor  in  them,  knew; 
Kor  knew  alone,  hut  watched  them  night  and  day. 
And  reared  and  nourished  them,  till  fit  to  be 
Transplanted  to  the  paradise  above." 


642  Pastoral  Duties.  [Lkct.  XXXIL 

8.  But  the  duty  of  pastoral  visitation  also  results  from  the  wants 
of  those  many  persons  to  whom  the  ministers  of  the  Saviour  are 
sent  with  his  messages. 

Much,  indeed,  can  be  said,  in  the  public  dispensation  of  the 
Word,  to  the  whole  congregation;  but  not  all  that  is  necessary 
to  be  said  to  every  individual.  The  cases  of  some  hearers  are 
peculiar;  and  the  sins  of  others  such  aa  cannot  be  particularly 
treated  of  in  public  discourses. 

Much  that  relates  to  the  instruction  and  salvation  of  souls, 
must  be  spoken  in  private  conference,  and  be  the  result  of  private 
examination.  Sometimes  even  anxious  souls  are  held  in  bondage 
to  particular  temptations  of  the  adversary ;  and  in  relation  to  such 
trials  they  keep  an  injurious  silence,  which  cannot  be  broken,  but 
in  the  way  of  pastoral  visitations,  and  by  means  of  affectionate 
conversation.  Thus  I  once  conversed  with  a  young  man  who  was 
on  the  borders  of  despair :  his  troubles  were  created  by  the  know- 
ledge that  he  had  committed  the  sin  of  perjury,  in  swearing  that 
he  had  not  embezzled  the  goods  of  his  employer,  of  which  sin  he 
was,  from  a  regard  to  his  own  character,  afraid  to  speak  to  others. 

But  admitting  that  even  more  could  be  said  in  public  preaching, 
yet  no  individuals  can,  in  the  course  of  public  worship,  speak  of 
the  power  of  divine  truth  upon  their  souls ;  and  consequently,  that 
judgment  of  those  who  are  exercised  in  religion  cannot  be  formed 
by  the  pastor,  but  through  pastoral  visitations  and  in  private  con- 
versations. Yery  important  do  such  visitations  become,  when  it 
is  considered  that  while  mere  slight  impressions  in  religion  quickly 
discover  themselves,  as  they  did  in  Jehu,  by  a  proud  zeal  and 
high  self-conceit,  which  prompts  the  hypocrite  to  stand  upon  the 
heads  of  experienced  Christians,  and  say,  "  See  how  zealous  and 
bold  I  am,"  a  true  work  of  grace  in  the  soul  is  always  attended 
with  a  shame-facedness,  diffidence,  and  humility,  which  call  for  the 
particular  visits  of  pastors,  to  seek  such  out  in  their  wounded  con- 
dition ;  to  bind  up  their  wounds  after  careful  examination,  and  to 
encourage  their  hearts  by  resolving  their  difficulties,  and  speaking 
» a  word  in  season  to  him  that  is  weary. 

Yery  correctly  therefore  does  Calvin  say :  "  Haud  excusabilis 
est  eorum  negligentia,  qui  habita  una  concione,  quasi  pensum  sol- 
verint  in  reliquum  tempus,  secure  degunt  ac  si  in  templo  vox 
eorum  asset  inclusa,  cum  inde  egressi  prorsus  obmutescunt :"  "  Their 


Lect.  XXXII. j  Visitation  of  Families.  543 

negligence  is  inexcusable,  who,  having  delivered  a  sermon,  as  if 
their  task  were  finished,  spend  the  rest  of  their  time  unengaged  in 
the  gospel  service,  as  if  their  voice  were  confined  to  the  church 
building ;  so  that,  when  they  left  it,  they  were  rendered  dumb." 

Bucer,  another  Eeformer,  entertained  the  same  correct  notions 
respecting  that  pastoral  duty  of  which  we  are  speaking.  "Non 
satis  est  j^astori,  concionem  habuisse :  sed,  in  modum,  seduli  et 
fidelis  imperatoris,  dies  noctesque  piiefectum  plebi  Dei  oportet  cir- 
cumspicere,  solicite  occasionem  captare,  nihil  intentatum  relinquere, 
quo  dolo,  quave  virtute,  captas  a  Satana  mentes  Christo  asserat, 
regnique  Dei  pomgeria  proferat:"  "It  is  not  enough  that  the  pas- 
tor has  preached  a  sermon,  but  as  a  leader  to  the  people  of  God, 
he  ought,  after  the  manner  of  an  indefatigable  and  faithful  general, 
to  watch  day  and  night,  anxiously  to  seize  upon  proper  seasons, 
and  to  leave  nothing  untried,  that  he  may,  by  any  guile  or  by  any 
noble  effort,  rescue  souls  taken  cajDtive  by  Satan,  and  extend  the 
limits  of  the  kingdom  of  God." 

II.  Pastoral  visitations,  let  me  now  observe,  are  of  two  kinds :  first, 
that  which  is  general  and  at  stated  times,  and  made  to  the  whole 
congregation  committed  to  his  care ;  second,  that  Avhich  is  par- 
ticular and  occasional,  paid  to  individuals  or  families,  to  which  he 
is  called  by  special  providences,  or  the  particular  condition  of  per- 
sons under  his  spiritual  oversight.     I  shall  speak, 

1.  0^  general  and  stated  visitations  by  the  pastor. 

This  is  a  duty  which  corresponds  well  with  the  relations  which 
the  Christian  pastor  sustains  to  a  particular  church  and  congrega- 
tion committed  to  his  care.  Besides  occasional  visits  to  persons 
and  families,  it  has  been  customary  in  the  Eeformed  Dutch 
churches,  both  in  the  Netherlands  and  in  this  country,  that  the  pastor 
should  at  certain  times  visit  in  order,  and  accompanied  by  an  elder, 
the  families  composing  his  special  charge,  preaching  to  them  the 
"Word  of  life,  and  adapting  that  Word  to  the  various  states  in 
which  the  individuals  addressed  should,  on  familiar  conversation 
with  them,  be  found.  This  custom,  in  consequence  of  the  intro- 
duction into  the  Church  of  ministers  from  other  denominations, 
and  the  reluctance  of  many  pastors  to  engage  in  such  an  arduous 
duty,  has  fallen  in  many  congregations  into  disuse.  But  this  cir- 
cumstance it  is  evident  has  inflicted  no  little  injury  on  the  Cliurch. 
The  easiest  pastoral  duties  are  seldom  the  most  beneficial. 


544    .  Pastoral  Duties.  [Lect.  XXXII. 

Yet  sucli  general  visitation,  by  reason  of  the  various  other  duties 
which  the  pastor  has  to  perform,  cannot  he  frequent.  It  may  be  an 
annual  visitation ;  or,  if  the  pastor  be  young,  the  congregation  may 
be  divided  into  two  or  three  portions,  and  the  whole  be  visited  in 
the  space  of  two  or  three  years.  Usually,  pastors  who  have  been 
settled  some  years  can  visit  one  half  of  a  congregation  in  the 
spring,  and  the  other  half  in  the  autumn  of  the  year. 

The  time  best  suited  to  this  general  family  visitation  will  be 
found  a  few  weeks  before  the  administration  of  the  Holy  Supper. 
That  season  of  self-examination  among  professing  Christians  is 
also  the  time  generally  selected  for  the  admission  of  members  into 
the  full  communion  of  the  church.  To  aid  the  former  in  their 
duty,  and  to  ascertain  how  those  who  desire  the  full  communion 
of  the  church  are  furnished  with  knowledge  and  exercised  in  heart, 
that  season  must  be  well  adapted. 

But  it  is  not  necessary  that  family  visitation  be  limited  to  that 
season.  Hence  some  pastors  engage  in  this  duty  immediately  after 
the  administration  of  the  Supper. 

Let  me  now  remark,  that  pastoral  family  visitation  has  many 
considerations  or  arguments  to  recommend  it. 

(1.)  It  directly  serves  to  give  the  pastor  that  hnowledge  of  his 
floch  which  he  could  not  otherwise  acquire,  and  thus  qualifies  him 
to  preach  the  Word  with  a  more  particular  reference  to  their 
states,  sentiments  and  trials.  Conversation  opens  the  heart.  Many 
persons  are  unwilling  to  express  their  serious  thoughts,  after  living 
in  a  careless  and  sinful  manner.  Hence  they  hide  from  society 
their  first  religious  impressions.  But  the  pastor  draws  near  to 
them ;  he  affectionately  addresses  them  at  their  own  dwellings. 
Will  such  not  be  disposed  to  disclose  their  concern  of  mind,  if 
such  concern  in  any  measure  exists  ?  or  will  they  not  unfold  their 
unconcern  and  dislike  of  religion — those  vain  thoughts  and  carnal 
affections  which  lull  them  into  security  ?  Most  certain,  it  will  be 
easy  in  such  pastoral  visitations  to  discern  what  spirit  men  and 
women  are  of;  what  are  the  sentiments  which  they  cherish ;  what 
is  the  disposition  which  they  discover  towards  God.  Especially 
if  they  are  self-righteous,  leaning  upon  some  amiable  quality  or 
good  deeds  of  their  own,  but  "not  submitting  to  the  righteousness 
of  God,"  their  state  will  be  easily  discerned:  for  sinners  are  apt  to 
speak  of  that  of  which  they  are  proud. 


Lbct.  XXXII.  Visitation  of  Families.  545 

When  the  arrows  of  conviction  first  reach  the  hearts  of  men, 
they  strive  to  conceal  from  others  their  alarm  and  distress ;  and  so 
long  as  they  "keep  silence,"  Satan  has  great  advantage  over  them. 
Their  ignorance  of  divine  truths,  and  of  the  methods  of  di\dne 
grace  in  saving  sinners,  renders  his  temptations  at  some  times  very 
strong. 

Now,  pastoral  visitation  serves  often  to  break  their  injurious 
silence ;  it  engages  the  awakened  to  tell  to  one  who  will  sympa- 
thize with  him  and  direct  him,  how  he  feels ;  it  calls  out  a  state- 
ment of  the  troubles  which  the  anxious  experience,  and  of  the 
particular  difficulties  under  which  they  labor ;  it  administers  to 
their  special  instruction,  and  affords  the  servant  of  Christ  an  oppor- 
tunity of  speaking  to  their  particular  cases. 

Many  a  sinner  has  been  preserved  from  despair ;  many  tender 
plants  have  been  discovered  to  have  just  vegetated,  unfolding  the 
principle  of  grace  "  in  the  blade ;"  many  mourners  have  been  com- 
forted, on  occasion  of  such  visitation.  For  such  visitation  is  a 
search  after  those  who  may  be  religiously  impressed,  or  those  who 
may  be  cast  down  in  spirit,  or  of  those  who  have  gone  out  of  the 
way. 

If  then  it  be  important,  in  the  wise  dispensation  of  the  Word, 
that  the  pastor  should  know  "  the  state  of  his  flock,"  it  must  be 
acknowledged  that  his  visitation  of  families  will  tend  in  a  direct 
manner  to  increase  that  knowledge. 

(2.)  Another  consideration  of  moment  in  this  argument  is,  that 
family  visitation,  in  a  stated  and  regular  manner,  affords  a  pastor 
access  to  those  who  cannot,  from  their  youth  and  situation  in  life, 
fall  often  into  his  company.  The  persons  I  refer  to  are  the  young 
in  fimilies,  and  especially  the  servants. 

The  pastor  may  catechize  the  youth,  and  thus  give  them  instruc- 
tion, warning,  and  reproof;  he  may  exercise  them  diligently  in 
Bible  classes;  but  tlu^sc  exercises  do  not  lead  to  that  interchange 
of  thought  which  serves  to  unfold  what  passes  in  the  minds  of  the 
young  in  relation  to  their  own  feelings  in  religion — ^their  actual 
state  before  Grod,  either  in  impenitence  or  in  concern  of  mind 
about  their  lost  condition  or  their  future  state.  But  when  the 
pastor  comes  into  families,  he  can  speak  freely,  not  only  to  parents, 
but  to  their  children ;  not  only  to  the  masters  and  mistresses,  but 
to  the  servants  and  helps.     All  are  inspected ;  all  are  conversed 

35 


546  Pastoral  Duties.  Lect,  xxxil 

with.  A  word  in  season  may  be  spoken  to  the  youngest  who  can 
understand  it ;  and  evidences  are  not  wanting  of  the  blessing 
which  has  attended  the  word  so  spoken. 

But  the  servants  in  a  family  are  excluded  from  privileges  which 
others  enjoy;  their  labor  confines  them  much  to  the  domestic 
establishment;  their  situation  in  life  keeps  them  out  of  that 
ordinary  Christian  conversation  with  the  pious,  who  are  not  of 
the  household  to  which  they  belong.  Now  family  visits  bring  all 
such  serving  members  in  the  house  into  familiar  intercourse  with 
the  pastor !  He  can  speak  to  them  about  their  souls'  state ;  he 
can  inquire  whether  they  are  under  concern  and  exercised  in 
religion,  and  he  can  exhort  them  affectionately  to  escape  for  their 
lives.  It  was  probably  in  a  private  dwelling  that  Onesimus  heard 
Paul,  and  was  converted.  Certain  it  is,  family  visitation  enables 
the  pastor  to  get  into  the  corners  of  the  field  which  he  cultivates, 
and  there  also  to  sow  his  seed. 

(3.)  Another  argument  in  favor  of  the  duty  of  family  visitation, 
is  the  fact,  that  it  is  a  duty  which,  when  performed  in  a  judicious 
manner,  serves  to  endear  a  pastor  to  his  people. 

The  success  of  a  minister  in  the  gospel  service  depends,  next 
to  the  outpouring  of  the  Spirit,  upon  the  congregation ;  on  the 
regard  which  the  people  entertain  for  him,  as  one  qualified  to 
edify  them  by  his  instruction  and  example ;  and  as  one  who  gives 
evidence  "  that  he  careth  for  their  souls."  If  they  have  no  esteem 
for  him,  they  will  not  attend  upon  his  ministrations  of  the  Word, 
but  go  elsewhere  to  receive  benefit.  He  may  be  well  able  to 
preach ;  but  if  he  neglects  to  show  concern  for  their  souls'  salva- 
tion, they  will  not  cherish  him  with  reverence  and  affection. 
Even  a  general  awakening  (though  it  may  arrest  for  a  time)  will 
not  check  the  expressions  of  their  indifference  and  displeasure, 
unless  they  are  set  only  on  the  popular  forms  of  Christianity. 
For,  when  that  religious  excitement  subsides  a  little,  dissensions 
will  soon  arise,  and  terminate,  as  we  often  see,  in  a  separation  of 
the  pastor  from  his  flock.  Hence  the  apostle  Paul  enjoins  upon 
ministers  so  to  act  as  to  gain  the  affections  of  their  people  in  the 
Lord;  and  upon  congregations  to  "hold  such  as  labor  in  the 
Word  in  reputation,  and  to  esteem  them  highly  for  their  work's 
sake." 

Now  it  is  well  known,  that  the  duty  of  family  visitation,  if 


Lect.  XXXIL]  Visitation  of  Families.  547 

well  performeu,  has  a  direct  tendency  to  gain  the  affections  of  a 
people.  It  manifests  a  tender  concern  for  their  souls,  preaching 
to  them  the  Word  "  from  house  to  house  ;"  it  promotes  intimacy 
and  friendship  between  the  pastor  and  those  of  his  charge,  giving 
more  liberty  to  some  who  are  diffident  to  speak  to  him  on  matters 
connected  with  their  present  exercises  and  hojDCs,  and  their  eternal 
welfare,  and  making  him  personally  acquainted  with  others  who 
would  keep  themselves  away  from  his  society ;  and  it  exhibits 
that  engagedness  in  the  cause  of  his  Master,  which,  when  it  is 
seen  in  a  minister  of  Christ,  is  no  little  recommendation  of  him 
to  those  to  whom  he  ministers. 

But,  it  may  be  asked,  may  not  a  pastor  manifest  very  great 
ardor  of  mind  in  the  gospel  service,  by  his  faithful  and  pungent 
discourses  on  the  Sabbath,  and  in  weekly  lectures,  and  in  popular 
and  fashionable  religious  societies  ? 

He  may  indeed  wax  very  hot  in  his  public  discourses  in  the 
pulpit,  and  yet  show  very  little  of  that  engagedness  of  spirit  which 
people  are  quick-sighted  in  distinguishing  from  the  animation 
which  oratory,  or  the  mere  reputation  of  a  popular  preacher 
requires,  and  which  engagedness  we  consider  to  be  a  high  recom- 
mendation.    It  is  the  touchstone  of  love  to  the  Saviour. 

A  preacher  may  figure  in  missionary  societies,  and,  by  his  warm 
and  eloquent  addresses,  appear  to  be  consumed  with  ardor  in  the 
cause;  and  yet  be  seen  at  home,  attending  calls  till  a  late  hour  of 
the  night,  to  wean  his  young  people,  I  suppose,  from  the  ensnar- 
ing pleasures  of  this  world ;  and  a  preacher  may  be  much  engaged 
in  the  popular  addresses  of  the  day,  and  yet  be  very  negligent 
about  the  souls  of  his  people  in  his  own  parish,  and  even  about 
his  own  soul. 

But  to  be  studious  and  yet  faithful  in  the  pulpit ;  to  be  per- 
severing in  the  work  of  the  ministry,  without  regard  to  popular 
applause ;  to  be  willing  to  be  unnoticed  abroad  and  in  the  news- 
papers, while  you  are  following  the  poor  into  their  cottages,  and 
the  mechanic  into  his  plain  dwelling,  with  the  messages  of  grace, 
to  seek  out  the  "  lost  sheep  in  a  dark  and  cloudy  day,"  is  to 
exhibit  that  engagedness  of  spirit  in  the  gospel  service  which  the 
apostle  Paul  so  strongly  recommends  to  Timothy :  "I  charge  thee 
therefore  before  God  and  the  Lord  Jesus  Christ,  who  shall  judge 


548  Pastoral  Duties.  [Lect.  xxxn. 

the  quick  and  the  dead  at  his  appearing  and  his  kingdom ;  preach 
the  Word ;  be  instant  in  season  and  out  of  season  ;  reprove,  re- 
buke, exhort  with  all  long-suifering  and  doctrine.  For  the  time 
will  come  when  they  will  not  endure  sound  doctrine ;  but  after 
their  own  lusts  shall  they  heap  to  themselves  teachers,  having 
itching  ears ;  and  they  shall  turn  away  their  ears  from  the  truth, 
and  shall  be  turned  unto  fables.  But  watch  thou  in  all  things, 
endure  afflictions,  do  the  work  of  an  evangelist,  make  full  proof 
of  thy  ministry."     (2  Tim.  iv.  1-5.) 

Now,  the  duty  of  family  visitations  is  one  of  those  duties 
which  serve  to  manifest  that  noble  spirit.  It  is  a  hard  duty ;  and, 
while  it  exposes  the  pastor  to  the  various  trials  arising  from  the 
various  tempers  and  habits  of  men,  calls  for  the  exercise  of  all 
his  talents  and  all  his  graces ;  but  it  puts  a  seal  to  his  faithful 
pulpit  exertions;  it  brings  a  pastor  near  to  the  objects  of  his  care, 
and  cannot  fail  to  raise  him  in  their  affectionate  regards. 

(4.)  Another  weighty  consideration  is  this :  Pastoral  visitation 
is  in  substance  "a  preaching  of  the  Word  of  God"  to  the  indi- 
viduals of  a  family^  in  circumstances  more  private,  and  after  gain- 
ing a  better  knowledge  of  their  respective  states.  As  being  a 
ministration  of  the  Word,  it  is  a  means  of  Divine  appointment, 
and  as  such,  it  will  be  owned  and  blessed ;  it  is  a  laboring  in  the 
harvest  field ;  and  though  to  one  and  another  the  returns  may  not 
be  plentiful,  yet  every  minister  will  pick  up  grains  sufficient  to 
make  Euth's  share,  when  she  gleaned  in  the  field  of  Boaz. 

How  often  has  good  resulted  from  it  to  souls  !  Where  is  the 
pastor  who,  after  visiting  his  congregation,  can  say,  "  My  time 
and  labor  have  been  misspent !"  How  often,  on  such  occasions, 
does  he  learn  that  his  sermons  have  impressed  the  hearers,  and 
receive  thereby  encouragement  to  labor  on  with  assiduity ;  and 
this  too  at  a  time  when  he  thought  his  ministry  was  almost  fruit- 
less of  good. 

How  often  has  the  seed  which  droj)ped  in  this  mode  of  sowing, 
vegetated  and  yielded  fruit !  The  troubled  mind  has  been  re- 
lieved and  unburdened,  the  careless  have  been  led  to  reflect 
seriously,  families  have  been  persuaded  to  worship  God  daily ; 
the  weak  in  faith  have  been  strengthened,  and  the  mourner  com- 
forted ;  and  even  the  pastor  himself  has  sometimes,  in  this  work, 


Lect.  XXXIL]  Visitation  of  Families.  549 

been  instructed  by  the  conversation  of  aged  Christians;  "for  as 
face  answeretli  to  face  in  a  glass,"  so  the  work  of  God  in  one 
mind  develops  more  or  less  of  that  work  in  another. 

But  enough  has  been  said  to  show  that  pastoral  visitations  have 
important  uses  and  advantages.  Let  the  pastor  then  not  neglect 
this  duty.     I  proceed  to  observe, 

(5.)  That  the  benefits  resulting  from  pastoral  visitations  to  the 
congregation,  will  depend  much  07i  the  manner  in  ivhich  this  duty  is 
performed.  A  pastor  may,  though  ignorance  of  human  nature 
and  of  the  Word  of  God ;  he  may,  through  ill-temper,  or  at  least 
imprudence ;  he  may,  through  want  of  Christian  experience  in 
religion,  and  through  the  indulgence  of  a  fanatical  spirit,  do  more 
injur}^  than  good  by  his  pastoral  visitations. 

It  is  certainly  true,  that  this  duty  has  its  jjeculiar  difficulties  and 
trials ;  and  that,  to  perform  it  well,  much  grace  and  wisdom  are 
required.  Various  characters  exist  in  a  congregation,  from  the 
mere  youth,  through  all  the  gradations  of  manhood,  to  advanced 
and  extreme  old  age ;  from  the  mere  careless  sinner,  through  all 
the  degrees  of  impenitency  and  ungodliness,  to  the  o^^enly  pro- 
fane and  reprobate ;  and  from  the  sound  in  faith  down,  through 
the  various  grades  of  error,  to  the  avowed  scorner  and  infidel. 
And  it  may  be  that  some  persons  may  conceal  from  the  know- 
ledge of  the  pastor  their  errors,  whether  those  of  the  Arminian, 
Unitarian,  Universalist,  and  Deist,  until  they  are  avowed  unex-^ 
pectedly  at  a  pastoral  visitation  !  Be  this  however  as  it  may,  we 
discover,  from  the  various  characters  to  be  addressed,  that  every 
kind  of  ministerial  talent  will  be  brought  into  requisition !  From 
house  to  house,  as  the  pastor  proceeds  in  his  work,  he  meets  with 
changes  in  temper  and  in  state ;  in  excuse  for  depravity ;  in  argu- 
ment for  wrong  notions  and  for  self-righteous  propensities !  In 
one  family,  he  must  converse  with  the  hardened  sinner ;  in  an- 
other, with  the  worldly-minded,  and  those  who  are  proud  of  their 
wealth,  proud  of  their  contributions  to  the  Church,  and  regard 
ing  themselves  as  fashionably  great,  and  entitled  to  high  respect ; 
and  in  a  third,  perhaps,  he  must  defend  the  first  principles  of  the 
Christian  faith,  and  refute  unsound  doctrine  I  In  one  house  he 
finds  those  who  are  at  ease,  making  pillows  under  every  armhole, 
and  in  another  he  must  speak  to  the  troubled  mind,  the  luke- 
warm, the  backsliding,  and  the  truly  pious !     Now,  what  various 


550  Pastoral  Duties.  [Lect.  XXXII. 

talent,  what  rich  experience,  what  wisdom  are  necessary,  to  do 
these  things  well !     "  Who  is  sufficient  for  these  things  ?" 

It  will  not,  then,  be  out  of  place  to  consider  for  a  moment  how 
the  pastor  is  to  proceed  in  this  duty. 

i.  Let  the  pastor,  before  he  begins  family  visitation,  aim  to 
acquire  as  much  knowledge  as  he  can  obtain  of  the  sentimetits  and 
habits  of  the  members  of  the  families  under  his  care.  The  elder 
in  the  neighborhood,  or  any  judicious  Christian,  may  give  him  the 
desired  information.  If  he  cannot  procure  it,  let  him  feel  his  way 
before  he  advances  into  the  exhibition  of  facts  touching  temper 
and  state.  Let  him  not  describe  an  individual  as  prayerless,  and 
entirely  inconsiderate  of  his  soul's  state,  before  he  has  proper 
evidence.  There  were  several  thousands  in  Israel  who  had  not 
bowed  the  knee  to  Baal,  of  whom  the  prophet  had  no  knowledge. 
Those  who  quickly  push  themselves  in  religious  professions  to  the 
notice  of  every  eye,  are  seldom  the  most  deeply  exercised:  empty 
barrels  make  the  greatest  sound. 

Ministers,  as  fishers  of  men,  must  throw  the  gospel  net.  But 
do  fishers  cast  their  nets  every  where  in  the  waters  ?  No ;  they 
first  examine  the  bottom  of  a  river  where  they  wish  to  fish,  in 
order  to  ascertain  what  obstacles  lie  in  the  way,  and  endanger  the 
net.  So  let  ministers  act  in  the  gospel  service.  Let  them  try  to 
know  what  men  believe,  before  they  address  them  on  their  per- 
sonal views  of  truth  and  duty.  A  neglect  of  this  caution  has 
sometimes  involved  the  young  pastor  in  difficulties.  He  has  found 
himself  unexpectedly  engaged  in  argument  with  a  Deist  or  a  Uni- 
versalist  in  his  own  family,  of  whose  erroneous  sentiments  he  had 
no  knowledge,  and  consequently  could  have  made  no  preparation 
to  meet  him. 

ii.  Let  the  pastor  pMish  the  time  when  he  will  visit  a  particular 
neighborhood,  that  those  who  desire  his  visits  may  be  prepared  to 
receive  him,  and  that  the  careless  may  have  no  excuse  for  their 
absence. 

iii.  In  his  visitations,  let  him  not  pass  by  the  habitations  of  the 
poor,  nor  consider  any  family  too  mean  and  insignificant  to  be  attended 
to.  The  "gospel  must  be  preached  to  the  poor."  "Condescend," 
says  Paul,  "  to  men  of  low  estate."  The  Master  regarded  the  poor 
in  his  ministry ;  their  souls  are  precious.  It  is  certain,  that  if  any 
gospel  minister  can  fill  the  place  of  worship  with  the  poorer  class 


Lect.  XXXir.]  Visitation  of  Families.  531 

of  people,  he  will  soon  find  those  of  a  higher  class  falling  into  his 
society ;  for  it  is  only  among  the  poor  that  the  pride  of  wealth  can 
be  variously  displayed.  The  Methodists  now,  in  most  places,  begin 
to  afford  illustrations  of  this  fact.  The  rich  in  society  are  joining 
them,  and  producing  a  change  among  them. 

iv.  It  is  difficult  to  direct  a  pastor  how  he  is  to  proceed,  and 
what  in  particular  he  is  to  say,  in  the  various  families  into 
which  he  shall  enter.  Much  here  must  depend  upon  his  good 
sense  and  careful  observation ;  but  we  must  say,  first^  let  his 
manner  be  gentle  and  affectionate;  not  magisterial  and  inquisito- 
rial :  let  him  speak  and  act  as  the  friend  of  souls ;  not  as  one 
who  holds  the  power  of  judgment  in  his  own  hands.  Second, 
let  him,  in  his  conversation,  endeavor  to  recommend  the  Saviour ; 
to  exhibit  the  value  of  the  soul,  the  necessity  of  repentance  and 
faith,  and  the  suitableness  of  God's  salvation  to  the  wants  of  sin- 
ners. Let  him  urge  the  impenitent  to  turn,  seek,  and  enter  in  at 
the  strait  gate.  Let  him  inquire  whether  any  are  concerned  in 
mind ;  whether  the  Word  of  God  has  impressed  any  heart ; 
whether  any  do  pray ;  and  whether  the  Scriptures  be  read,  and 
family  worship  be  observed.  Whether  any  have  come  to  Christ, 
and  found  the  one  pearl  of  great  price.  And  according  as  these 
questions  are  variously  answered  by  various  persons,  perhaps  of 
the  same  family,  let  him  adapt  his  discourse,  urging  the  importance 
of  religion,  of  immediate  repentance,  and  of  embracing  the  Sa- 
viour, whose  invitations  he  brings.  Thinl,  if  the  person  addressed 
professes  to  be  a  convert,  or  is  actually  a  member  in  full  commu- 
nion, let  the  conversation  turn  upon  the  evidences  of  conversion, 
upon  the  deceitfulness  of  sin,  the  renunciation  of  self;  upon  the 
trials  of  faith,  preparation  for  the  Lord's  Supper,  and  the  obliga- 
tions to  be  holy,  and  to  work  for  God.  Let  the  difficulties  of  the 
pious  mind  be  resolved,  the  weak  in  faith  be  encouraged,  and  the 
feeble  knees  be  strengthened, 

I  shall  conclude  this  lecture  with  a  few  advices. 

1.  It  may  be  proper  for  the  pastor  to  make  his  visit  short,  if 
he  discover  that  the  circumstances  in  which  a  family  happen  just 
at  that  time  to  be  placed,  whether  arising  from  external  trials  or 
temper,  are  unfavorable  to  his  design.  "There  is  a  time  for  all 
things." 

2.  Let  the  pastor,  if  he  knows  a  parent  to  be  unsound  in  fliith. 


552  Pastoral  Duties.  [Lect.  XXXIL 

not  attack  him  on  his  heterodoxy ;  nor  argue,  unless  he  is  forCed  to 
do  it :  but  speak  of  repentance,  coming  to  Christ,  and  the  neces- 
sity of  experiencing  the  power  of  rehgion  in  our  souls.  Some 
people  make  argument  a  substitute  for  true  religion  in  the  heart. 
This  is  one  of  the  refuges  of  lies. 

3.  From  the  known  temper  of  heads  of  families  towards  reli- 
gion, it  may  sometimes  be  wise  to  begin  with  the  children.  The 
hardened  heart  of  a  parent  is  sometimes  softened  through  the  exer- 
cises of  mind  in  his  children. 

4.  If  the  person  addressed  is  of  a  temper  to  be  overcome  by 
fear  on  occasion  of  a  pastoral  visit,  let  the  pastor  begin  by  talking 
on  common  topics^  and  after  some  time  take  occasion  to  introduce 
serious  matters. 

5.  Let  the  pastor  avoid,  in  his  pastoral  visits,  being  the  arbiter 
in  disputes  among;_  neighbors.  One  may  complain  to  him  of  an- 
other ;  but  let  him  urge  every  one  to  see  to  it  that  his  heart  be 
right  with  God. 

6.  Lastly,  let  the  pastor  conclude  his  visit  by  praying  affection- 
ately with  each  family  before  he  retires.  Such  prayers,  together 
with  the  exhortations  which  he  delivers,  must  of  course  be  short ; 
but  short  as  those  services  may  be,  they  are  important,  and  there- 
fore should  not  be  performed  in  a  hurried  and  slovenly  manner,  as 
if  the  work  were  irksome,  and  the  pastor  anxious  to  get  away. 
There  is  a  wide  difference  between  religious  family  visitation,  and 
census-taking. 


LECTUEE    XXXIII. 


PASTORAL  DUTIES — THE  SUBJECT  CONTINUED. 
PASTORAL   VISITATIONS — PART   II. 

Having  clisjDosed  of  that  branch  of  pastoral  visitation  wliicli  is 
denominated  general  and  stated,  we  now  come  to  the  consideration 
of  that  which  we  call, 

2.   Occasional  and  more  particulcLr  pastoral  visitation. 

Here  let  me  premise  that  it  is  the  duty  of  the  Evangelical  Pastor 
to  be  among  his  people,  exhorting  and  instructing  them,  as  oppor- 
tunities are  afforded,  in  a  social  intercourse  as  well  as  in  particular 
visits  paid  to  individuals  and  to  families. 

But  the  nature  of  these  yisits,  it  will  be  perceived,  excludes 
them  from  the  direction  of  any  particular  rule  or  law ;  they  must 
be  occasional^  depending  on  certain  events  as  they  occur  in  provi- 
dence, such  as  sickness  and  other  calamities ;  such  as  concern  of 
mind  and  special  duties  to  be  performed ;  depending,  as  to  their 
number  and  frequency,  on  the  leisure  and  gifts  of  a  pastor,  and  on 
the  state  of  religion  in  his  congregation. 

For,  it  is  an  undoubted  fact,  that  the  gifts  of  the  Holy  Spirit 
being  diverse  to  ministers  of  the  Word,  one  pastor  will  possess  a 
much  superior  talent  for  religious,  profitable,  and  impressive  con- 
versation, than  another  of  equal  and  superior  piety  and  learning. 
Some  men  called  to  the  ministry  are  naturally  diffident  or  habit- 
ually reserved  in  company ;  their  words  are  comparatively  few, 
but  weighty ;  they  do  not  talk  much,  but  always  speak  with  intel- 
ligence and  to  purpose ;  but  in  the  composition  of  discourses,  and 
in  preaching  from  preparations,  they  exhibit  much  power  and  do 
much  good.     Now,  such  ministers  are  not  so  well  qualified  for 


554  Pastoral  Duties.  [Lect.  XXXIIL 

those  visits  which  are  attended  with  benefit  to  souls,  as  others. 
Hence  they  are  tempted  to  confine  themselves  to  close  study,  and 
to  apply  all  their  energy  to  those  parts  of  the  ministry  which  suit 
their  taste  and  talents.  Dr.  Watts  was  not  active  abroad.  Presi- 
dent Edwards,  whose  ministry  was  so  remarkably  blessed,  lived 
principally  in  his  closet,  and  seldom  visited  his  parishioners. 

But  other  servants  of*  Christ  are  endowed  with  a  ready  elocution, 
and  exhibit  much  ease  and  talent  in  conversation.  With  such 
gifts  they  may  be  profitably  employed  in  visiting,  and  can  do 
more  good  than  the  former  class ;  yet,  under  the  consciousness 
that  they  are  naturally  communicative  and  eloquent  in  company, 
they  are  too  apt  to  neglect  reading  and  study,  and  to  be  too  much 
abroad  in  parochial  visits.  It  is  certainly  an  honor  to  be  called 
"  a  good  pastor ;"  but  a  minister  should  also  desire  to  be  considered 
a  good  preacher,  and  not  make  his  capacity  to  gain  the  favor  of 
his  people  by  his  familiar  visits,  an  argument  for  his  neglect  of 
study. 

In  those  in  whom  the  gradual  improvement  of  the  mind,  by 
reading  and  composition,  is  combined  with  conversational  talents^ 
provided  the  gifts  are  properly  exercised,  we  may  look  for  more 
extensive  and  permanent  usefulness  in  the  Church  of  God. 

I  have  directed  your  attention  to  the  various  gifts  of  ministers, 
that  you  may  examine  into  your  own,  and  guard  against  a  mistake 
in  the  use  of  gifts  which  pastors  sometimes,  in  common  with  other 
^men,  have  been  known  to  make.  If  your  conversational  talent  be 
small,  be  cautious  in  the  public  and  frequent  use  of  it.  The  great- 
est success  in  the  ministry  does  not  invariably  attend  the  greatest 
talkers.  To  which  let  me  add,  that  he  who  moves  about  daily  in 
his  congregation,  is  not  always  the  most  industrious  laborer  in 
God's  vineyard.  Was  the  apostle  Paul,  when  employed  in  writing 
an  epistle  to  the  Church,  not  engaged  as  usefully  as  when  he  was 
preaching  at  Athens? 

Keeping  the  facts  as  above  stated  in  view,  I  proceed  to  observe 
now  that  the  occasional  visits  of  the  pastor  to  the  people  of  his 
charge  are  of  three  kinds,  viz :  First,  Visits  which  are  incumbent 
at  the  time.  Second,  Visits  which  are  designed  to  promote  reli- 
gion, but  are  not  required  by  any  special  providence.  Third. 
Visits  which  are  merely  social  and  familiar, 

I  shall  begin  with  the  most  important  of  these,  viz : 


Lect.  XXXIII]  Special  Visitations — The  Sick.  555 

I.  Visits  which  are  made  the  present  duty  of  the  pastor  by 
the  special  providence  of  God.  These  visits  are  to  be  paid,  first,  to 
the  sick ;  second,  to  the  afflicted ;  third,  to  the  awakened  and 
troubled  in  mind ;  and  fourth,  to  behevers  imder  the  pressure  of 
sore  trials  of  faith. 

1st.  The  sick  in  body.  These  specially  claim  the  attention  of  the 
pastor.  By  the  sick  we  do  not  mean  those  who  are  affected  with 
slight  indispositions  of  body,  but  the  sickness  must  be  such  as  to 
create  an  occasion  on  which  the  world  shall  be  excluded  for  the 
time,  and  in  a  great  measure,  from  the  thoughts  of  the  sick,  and 
serious  reflections  be  invited.  It  is  true  that  some  persons  in  a 
congregation,  who  attach  great  importance  to  themselves,  choose 
to  be  constantly  complaining,  and  are  ready  to  find  fault,  if  the 
pastor  be  not  as  frequent  in  his  visits  as  the  medical  attendant, 
whose  numerous  calls  increase  his  profits.  This  unjust  requisition 
is  a  trial  which  the  pastor  must  endure ;  he  must  not  expend  that 
timis  which  is  ^o  be  devoted  to  the  service  of  all,  in  waiting  upon 
the  hysterical  and  the  courters  of  illness. 

But  persons  may  be  sick,  indeed,  of  whose  illness  the  pastor  has 
no  knowledge,  and  therefore  is  excused  from  visiting ;  but  if  he 
knows  the  fact,  let  him  not  wait  to  be  sent  for  ;  he  is  not  a  physician, 
but  a  pastor.     Again : 

Visits  to  the  sick,  whose  confinement  and  exposedness  to  death 
open  a  better  field  for  the  reception  of  the  seed  of  the  Word,  are 
important  as  being  a  "proper  season  for  sowing."  It  is  therefore 
an  obvious  pastoral  duty,  but  one  which  has  its  difficulties^  and 
which  in  more  than  one  respect  requires  care  in  its  performance. 
Let  me  then  observe, 

(1.)  That  the  pastor,  before  he  visits  the  sick,  should  try  to 
obtain  knowledge  (if  he  does  not  possess  it)  of  the  character  and 
habits  of  the  person  to  be  visited,  that  he  may  speak  the  "  Word 
in  wisdom,"  and  make  it  a  "  word  in  season." 

(2.)  Let  the  pastor,  before  he  enters  the  chamber  of  the  sick, 
consider  what  ought  to  be  said  on  such  occasions,  and  look  up  to 
God  for  his  blessing. 

(3.)  Let  him,  when  near  the  sick,  remember  that  the  circum- 
stance of  their  sickness  imposes  certain  restraints  upon  his  speech, 
and  upon  the  religious  exercises  in  which  he  is  about  to  engage. 
Certain  disorders  of  the  body  demand  much  stillness  to  be  ob- 


556  Pastoral  Duties.  [Lect.  XXXIII. 

served  around  the  sick ;  tliey  are  unable  to  endure  mucli  noise, 
and  especially  much  conversation.  To  their  feeble  state  let  the 
pastor  accommodate  his  discourse  and  his  prayer;  making  his 
visit  short,  unless  otherwise  requested,  and  contracting  his  suppli- 
cation and  remarks  within  a  small  circle. 

Some  ministers  forget  their  duty  in  this  respect.  Their  visits 
afflict  the  sick ;  they  talk  so  loud  and  so  long ;  they  pray  so  loud 
and  so  long,  as  if  they  were  employed  in  the  exercises  of  public 
vforship.  This  is  imprudent :  though  it  may  manifest  that  zeal 
which  fanatics  make  to  be  a  substitute  for  all  the  graces,  yet  it  is 
a  zeal  without  knowledge. 

(4.)  The  pastor,  in  his  manner  towards  the  sick,  should  be  tender 
and  affectionate;  the  occasion  calls  for  sympathy.  The  gospel 
messages  are  sweet  tidings :  soft  and  kind  feeling  should  charac- 
terize the  minister  of  Jesus  near  the  beds  of  the  sick  and  dying. 

(5.)  But,  at  the  same  time,  let  the  pastor  not  be  overcome  by 
sympathy,  but  be  faithful  in  the  discharge  of  his  duty.  His  own 
compassions  must  not  lead  him  to  pervert  or  misapply  the  Word 
of  God.  His  respect  for  an  affluent  and  powerful  family  must 
not  dispose  him  "to  daub  with  untempered  mortar,"  or  to  be 
treacherous  to  his  divine  Master  and  his  truth.  The  desire  to 
please  the  family  of  the  sick,  and  to  gain  favor,  must  not  lead  him 
to  deceive  the  sick  by  encouraging  unscriptural  hopes ;  by  accom- 
modating the  laws  of  the  gospel  to  his  wishes,  "  Be  thou  faith- 
ful unto  the  death."  Some  pastors  have  a  good  word  for  every 
body ;  all  the  sick  are  going  to  heaven ;  every  little  concern  of 
mind  they  declare  to  be  the  evidence  of  conversion,  and  then  deal 
out  the  promises  with  a  lavish  hand.  Now,  the  Word  of  God  re- 
quires the  pastor  to  adapt  his  discourse  and  his  prayers  to  the 
character  of  the  sick,  so  far  as  he  is  able  to  ascertain  it.  Now  the 
characters  of  the  sick  are  of  three  kinds,  viz :  the  irreligious,  the 
doubtful,  and  the  pious. 

First.  The  irreligious.  Some  of  the  sick  have  given  no  evidence 
of  repentance  while  in  health :  they  have  been  known  to  be  either 
ungodly  or  impenitent  and  careless,  living  far  from  God,  without 
prayer,  and  slaves  to  the  world :  nor  do  they  exhibit  in  sickness 
any  serious  concern,  any  proof  of  being  impressed  by  the  power 
of  divine  truth.  What  shall  the  pastor  say  to  such  characters  ? 
We  answer :  He  must  say  all  that  God  bids  him  say  to  the  impeni- 


Lect.  XXXIIL]  Special  Visitations — The  Sick.  557 

tent  and  the  ungodly,  in  any  circumstances,  without  handling  the 
Word  deceitfully. 

Tlie  manner  of  delivering  divine  truth  in  the  sick-chamber 
should  be  different  from  that  in  the  pulpit ;  but  the  truth  itself 
must  be  faithfully  preached  with  affectionate  solemnity!  With 
every  expression  of  deep  feeling  and  anxiety  to  save  a  soul,  he 
should  speak  of  the  danger  to  which  the  impenitent  sick  are 
exposed ;  of  the  necessity  of  deep  humiliation  before  God,  and  of 
a  change  of  heart,  to  the  enjoyment  of  heaven ;  he  should  preach 
to  the  sick  the  power,  compassion,  and  grace  of  Christ;  give  his 
Master's  invitations  to  all  the  lost  and  wretched ;  urge  an  imme- 
diate reception  of  this  Saviour,  and  proclaim  that  the  door  into 
the  sheepfold  is  still  open,  and  that  mercy  still  calls. 

The  Unitarian  preacher  cannot  do  this  consistently  with  his 
doctrine,  "  that  there  is  no  agency  of  the  Holy  Spirit  employed  in 
conversion,  and  that  the  habits  of  the  impenitent  cannot  be  broken 
immediately."  But  the  gospel  preacher  can  do  it  consistently 
with  tiie  Word  of  God,  with  his  commission,  and  with  the  experi- 
ence of  the  saved.  At  the  eleventh  hour  of  the  day — that  is  to 
say,  just  before  the  sun  of  human  life  sets — he  has  a  warrant  to 
go  into  the  market-place  and  renew  the  gospel  call,  and  we  know 
that  such  calls  have  not  been  made  in  vain. 

1.  It  may,  however,  be  found,  that  the  impenitent  sick  are  very 
ignorant  of  divine  truth,  and  that,  in  consequence  of  their  irreli- 
gious education  and  habits,  they  are  little  removed  from  the  be- 
nighted state  of  the  Gentiles.  What  is  to  be  done  in  this  case  ? 
We  answer  :  The  pastor  must  do  exactl}'-  what  is  to  be  done  in  all 
similar  cases  of  ignorance.  He  must  take  pains  in  instructing  in 
the  first  principles  of  the  Christian  religion ;  reading  those  parts 
of  Scripture  which  relate  to  Christ  the  Saviour ;  opening  up  the 
scheme  of  salvation.  He  must  explain  how  sinners  are  saved  by 
the  blood-shedding  and  intercession  of  Christ  as  the  meritorious 
cause  of  pardon,  and  by  faith  as  the  instrumental  cause.  He  must 
urge  to  prayer  for  mercy  in  the  name  of  the  Lord  Jesus,  and  be 
particular  in  explaining  what  is  meant  by  asking  for  "Christ's 
sake." 

After  all  our  efforts  to  instruct  by  preaching,  a  surprising  degree 
of  ignorance  of  divine  truth  will  be  detected  among  individuals, 
and  follow  some  of  them  to  their  sick-beds :  and  while  their  minds 


558  Pastoral  Duties.  [Lect.  XXXIII. 

are  held,  in  such  ignorance,  how  can  we  hope  for  good  things  ? 
Can  faith  be  exercised  when  its  objects  are  unknown?  Let  then 
the  ignorant  be  taught.  Throw  gospel  light  around  the  sick-beds 
of  the  benighted.  If  we  speak  to  them  of  the  damnation  of  hell, 
let  us  be  sure  to  tell  them  who  Jesus  Christ  is,  and  what  he  has 
done  to  save  sinners.     Again : 

2.  It  may  be  that  the  sick  discover  great  hardness  of  hearty  and 
seem  to  be  without  concern  of  mind.  What  is  to  be  done  in  this 
case  ?     We  reply :         s. 

The  sick,  in  this  unhappy  condition,  are  to  be  told  plainly, 
"  that  those  who  harden  their  hearts  against  God  shall  fall  into 
mischief;"  that  the  impenitent  shall  perish.  But  obduracy  of 
heart  in  sickness  springs  from  either  avowed  or  secret  infidelity, 
and  will  be  found  supported  by  wrong  notions  concerning  the 
character  of  God,  the  great  evil  of  sin,  the  requirements  of  the 
moral  law,  and  the  awful  realities  of  a  future  judgment.  To  these 
serious  errors  the  remarks  of  the  pastor  must  be  directed:  for 
hardness  of  heart  is  not,  in  those  who  have  enjoyed  means  of  in- 
formation, the  mere  insensibility  of  ignorance ;  it  is  the  offspring 
of  those  strong  lusts  of  the  flesh  which  have  darkened  the  mind, 
and  led  to  the  belief  of  dangerous  errors. 

3.  In  a  few  instances,  hardness  of  heart  is  associated  with  an 
exalted  opinion  of  one's  own  goodness  and  righteousness.  "  The 
whole  "  are  not  alarmed ;  the  sick  in  heart  fear.  Now  from  this 
refuge  of  lies,  the  impenitent  sick  must  be  driven  by  a  faithful  ex- 
hibition of  the  requirements  of  the  law,  and  the  most  plain  decla- 
ration that  Christ  can  save  only  those  who  feel  undone  in  them- 
selves.    I  here  add,  that. 

In  addressing  the  impenitent  sick,  the  pastor  needs  wisdom.  He 
must  sjDeak  alarming  truths :  yet  he  must  do  it  in  the  spirit  of  his 
divine  Master,  who,  while  he  addressed  impenitent  Jerusalem, 
"  wept  over  it," 

Second.  There  is,  however,  another  class  of  the  sick  who  are  of 
doid)tful  character.  Under  their  bodily  affliction,  such  are  serious. 
Their  minds  are  exercised  in  religion,  though  not  with  that  power 
which  manifests  a  change  of  heart,  and  shows  the  pleasing  fea- 
tures of  the  "new  man."  The  pastor  is  at  a  loss  what  to  deter- 
mine on  this  case.  He  is  not  satisfied.  He  knows  that  the 
pressure  of  sickness  awakens  fear:  and  fear  of  death  excites  a 


Lect.  XXXni.]  Special  Visitations — The  Sick.  559 

seriousness,  accompanied  with  professions  of  repentance  and  exhi- 
bitions of  rehgious  feelings  which  last  no  longer  than  the  cause  of 
the  alarm  exists.  Now,  in  this  uncertainty  with  respect  to  the 
proper  character  and  state  of  the  sick,  how  is  the  pastor  to  act  ? 
We  reply : 

1.  Let  him  not  call  in  question  the  sincerity  of  professions  which 
are  marked  by  humiliation  before  God,  and  not  obviously  the 
mere  offspring  of  the  fear  of  deatli  and  hell.  It  is  better  for  us 
who  cannot  look  into  the  human  heart  to  be  deceived  by  profes- 
sions, than  in  any  one  instance  to  "break  the  bruised  reed." 

2.  But  the  pastor  can  so  speak  to  such,  as  to  take  time  for  the 
enlightening  of  his  own  mind,  and  for  the  development  of  true 
religious  affections  in  their  souls.  His  discourse  therefore  should 
relate  to  the  deceitfulness  of  the  human  heart,  to  the  influence  of 
slavish  fear  in  the  human  mind,  and  to  the  distinguishing  evidences 
of  repentance,  faith,  and  love.  In  doubtful  cases,  he  may  increase 
the  number  of  his  visits  to  the  sick. 

3.  But  the  smallest  evidences  of  a  change  of  heart  must  be  care- 
fully and  gladly  noted;  for  the  promise  comprehends  "the  bruised 
reed  and  the  smoking  flax."  And  where  but  "a  day  of  small 
things"  has  dawned  upon  the  exercised  mind,  there  the  pastor 
should  not  hesitate  to  speak  encouragement  and  comfort. 

4.  It  may  be,  however,  that  one  weak  in  faith  is  restrained  from 
expressing  his  own  gracious  exercises  and  hopes  in  religion  during 
sickness,  by  the  thought  "  that  he  has  not  those  deep  and  awful 
convictions  of  sin  which  converts  have  had,  and  which  usually 
create  much  distress  in  the  soul."  If  this  be  perceived  by  the 
pastor,  it  then  becomes  him  to  remove  the  difficulty  by  teaching, 
not  that  the  sinner  may  be  a  convert,  and  still  be  blind  to  the  evil 
of  sin,  and  the  greatness  of  his  own  sics ;  (for  we  cannot  conceive 
of  a  sinner  becoming  a  gospel  penitent,  and  a  true  believer  in  the 
Lord  Jesus,  without  seeing  "the  sinfulness  of  sin."  without  a  broken 
heart  before  God,  without  such  discoveries  of  his  own  depravity 
and  guilt  as  to  renounce  every  self-righteous  hope ;)  but  that  the 
Holy  Spirit  operates  variously  upon  various  minds  actually  renewed 
by  his  grace.  Hence  every  convert  does  not  experience  those  terrify- 
ing convictions  which  seized  upon  the  soul  of  the  Philippian  jailer. 
His  convictions  may  have  begun  early  in  life,  almost  as  soon  as 
he  could  reflect,  and  been  gradually  deepened,  without  creating 


560  Pastoral  Duties.  [Lect.  xxxm. 

those  visible  distresses  wliicli,  under  the  awakening  power  of 
divine  truth,  fill  the  minds  of  those  who  have  been  habitually 
thoughtless  and  wicked.  And  add  to  which,  that  the  Holy  Spirit 
may,  immediately  upon  conviction,  lead  the  mind  already  fur- 
nished with  doctrinal  knowledge,  to  see  "the  Saviour  in  his 
beauty,"  and  to  embrace  him  by  faith ;  and  thus,  instead  of  pro- 
tracted alarm  and  distress,  create  hope  and  peace. 

Deep  and  terrifying  convictions,  therefore,  although  useful  in 
their  place,  are  no  evidences  of  a  change  of  heart.  It  is  remark- 
able that  John  Livingstone,  whose  ministry  in  Scotland  and  Ire- 
land was  so  signally  blessed,  never  experienced  such  convictions. 
Humility,  faith,  and  love,  are  the  evidences  of  divine  life  in  the 
soul. 

Third.  The  last  class  are  the  pious  sick. 

But  the  pastor  wiU  find  it  his  duty  to  visit  the  truly  regenerate 
and  pious  on  their  sick  and  dying-beds.  In  such  visits  there  is 
that  delightful  thought,  that  neither  sickness  nor  death  can  do 
injury  to  the  soul;  "for  who  can  separate  us  from  the  love  of 
Christ?"  "Precious  in  the  sight  of  the  Lord  is  the  death  of  his 
saints." 

I  need  not  say  that  the  Christian  pastor  must  place  himself  near 
the  pious  sick,  with  all  the  promises  and  consolations  of  the  gos- 
pel ;  and  as  they  are  passing  over  Jordan,  bring  near  the  ark  of 
the  covenant,  assuring  them  that  the  waters  shall  not  overwhelm 
their  souls,  but  that  they  shall  soon  and  safely  enter  into  the 
heavenly  Canaan. 

But  the  truly  pious  in  sickness  may  be  assaulted  by  tempta- 
tions, and  be  cast  down  and  troubled  in  spirit ;  and  a  godly  person 
may  fear  that  he  is  unconverted,  "because  he  enjoys  so  little  of 
the  presence  of  God  in  his  sickness ;  because  he  seems  to  be  for- 
saken and  deserted  by  the  Holy  Spirit."  What  in  this  case  shall 
the  pastor  say  ?     We  submit  the  following  : 

1.  Let  him  exhort  such  person  to  review  his  past  experience  in 
religion.  What  comforts  he  has  before  had !  What  affections  the 
Spirit  of  God  has  implanted  in  his  soul !  How  near  and  dear  the 
Saviour  has  been  in  times  past ! 

2.  Let  him  remind  such  that  the  Son  of  God  himself  was  deprived 
of  the  consolations  of  the  Divine  presence  in  his  last  moments ; 
and  that,  as  a  matter  of  trial,  the  Holy  Spirit  sometimes  withholds 


LEcrr.  XXXnL]        Special  Visitations — The  Afflicted.  561 

his  more  enlivening  grace  in  sickness  and  in  death,  that  the  mind 
of  the  believer  may  exercise  a  "naked  faith"  in  the  divine  Word, 
may  lie  low  again  before  God,  and  may  wrestle  in  prayer.  The 
hottest  battle  is  sometimes  just  before  a  complete  victory  is 
gained. 

3.  Let  the  pastor  call  such  to  reneioed  huinility  before  God,  to 
a  consideration  of  the  infinite  love  and  grace  of  the  Saviour,  and 
to  the  exercise  of  that  faith  in  the  promises  which,  in  proportion 
to  its  strength,  will  draAV  more  or  less  water  out  of  the  wells  of 
salvation. 

4.  Let  him  preach  that  sensible  comfort  and  joy  is  not  Christ ; 
but  that  God  will  give  comfort  to  his  people,  if  not  in  this  world, 
surely  in  the  Avorld  to  come :  "For  light  is  sown  for  the  righteous, 
and  gladness  for  the  upright  in  heart."     "  If  he  tarry,  wait." 

5.  Let  these  remarks  suffice,  in  relation  to  the  sick.  But  what- 
ever be  the  character  of  the  sick,  let  the  pastor  on  his  visits  engage 
in  prayer.  In  some  cases  the  prayer  may  be  short,  but  let  it  be 
pertinent. 

But,  in  these  visits,  the  j^astor  may  be  counteracted  by  the  phy- 
sician of  a  family,  who  hates  religion  and  drinks  into  infidelity  ; 
and  who,  under  the  pretense  of  keeping  his  patient  quiet,  wishes 
to  exclude  the  pastor,  and  send  the  sick  into  eternity  under  the 
soothing  and  stupefying  influence  of  opium. 

6.  In  this  situation,  let  the  pastor  be  discreet^  but  firm,  and 
very  distinctly  make  known  his  desire  to  see  the  sick ;  for  never 
does  the  visit  of  a  prudent  pastor  injure  the  sick:  it  often  relieves 
their  minds,  and  aids  in  their  recovery. 

We  proceed  to  observe,  next,  that  the  pastor  must  visit, 

2nd.  1^\\Q  afflicted.  Those  persons,  we  mean,  who  are  afflicted  in 
the  course  of  divine  providence.  These  are  of  various  character 
and  state.  Some  are  careless  and  irreligious,  and  others  are  godly 
persons. 

1.  With  regard  to  the  irreligious,  whom  God  has  afflicted,  the 
pastor  in  his  visits  must  say  all  that  should  be  said  to  the  impeni- 
tent ;  taking  occasion  to  remind  them  of  what  sinners  deserve  at 
the  hand  of  God,  of  the  emptiness  of  this  world  of  all  substantial 
happiness,  and  of  the  vastly  sorer  judgments  that  await  the  im- 
penitent in  the  world  to  come. 

But  let  the  pastor  not  speak  of  particular  afflictions  as  being 
86 


562  Pastoral  Duties.  [Lect.  XXXIIL 

special  judgments  of  God  for  particular  sins ;  for  lie  is  not  author- 
ized so  to  interpret  the  dispensations  of  Heaven :  but  while  he 
leaves  the  judgments  of  God,  as  an  "  unfathomable  deep,"  let  him 
take  broader  and  surer  ground,  and  call  the  irreligious  under  their 
afflictions  to  "  hear  the  rod  and  who  hath  appointed  it." 

2.  The  afflicted  pious.  God  afflicts  his  own  dear  children. 
"Whom  he  loveth  he  chasteneth."  Let  the  pastor  comfort  the 
godly  under  their  afflictions,  by  teaching  them  that  their  afflictions 
are  trials  and  correctives,  yet  not  peculiar  trials,  and  not  indications 
of  Divine  indignation  excited  by  the  greatest  of  sins  committed, 
but  trials  common  to  the  righteous,  and  actually  blessings  in  dis- 
guise ;  and  by  exhibiting  to  them  the  promises  as  the  words  of 
Jehovah,  which  not  only  speak  of  good  to  come,  but  refer  directly 
either  to  some  infirmity  in  believers,  or  to  some  trial  and  affliction. 
Hence  the  very  promises  show  that  the  godly  may  be  feeble  and 
afflicted  in  this  life,  and  yet  speak  patience  and  consolation  to  their 
souls.  Let  the  pastor,  however,  call  the  pious  under  affliction  to 
the  exercise  of  deep  humility,  faith,  hope,  and  resignation  to  the 
Divine  will. 

Too  often  are  ministers,  in  addressing  the  afflicted,  led  to  con- 
sider mere  submission  and  silence  as  constituting  that  resignation 
which  is  one  of  the  graces  of  the  divine  life,  and  conseqtiently  a 
mark  of  grace.  This  is  an  error ;  for  evangelical  resignation  in- 
cludes not  only  submission,  but  a  holy  acquiescence  in  the  Divine 
will. 

But  let  me  remark  here,  that  while  some  godly  persons  are 
tempted  to  think  that  they  cannot  be  the  children  of  God,  because 
they  have  been  so  remarkably  prosperous,  hardly  knowing  what 
affliction  is,  other  pious  persons  have,  on  the  contrary,  been  cast 
down,  from  a  view  of  their  multiplied  afflictions  :  every  thing  has 
seemed  to  make  against  them,  and  they  have  been  ready  to  conclude 
that  God  did  not  love  them,  and  that  they  were  still  unconverted. 
Now,  it  is  easy  to  remove  the  difficulty  which  lies  in  the  way  of  the 
prosperous  godly,  by  requesting  them  to  remember  that  their  course 
is  not  finished,  and  that  afflictions  will  yet  come,  for  which  they 
should  gird  up  their  loins  like  a  man,  and  prepare  themselves. 
But  to  speak  consolation  to  the  hearts  of  the  godly,  whose  afflic- 
tions are  uncommonly  great,  is  not  easy.  But  the  pastor  must  direct 
their  attention  to  recorded  examples  of  severe  afflictions  in  the  Bible, 


Lect.  XXXIII.]      Special  Visitations — The  Awakened.  ,063 

to  the  promises  which  suppose  great  and  uncommon  trials,  to  the 
happj  influence  of  time  and  patience,  and  to  the  eternal  weight  of 
glory  in  heaven.  He  must  sympathize  with  the  afflicted,  and  pray 
for  a  large  measure  of  grace  to  be  imparted  to  them,  and  speak 
much  of  God  in  his  infinite  glories,  jDarticularly  of  liis  wisdom, 
righteousness,  and  redeeming  mercy ;  reminding  the  godly  that 
they  have  chosen  Jehovah,  and  not  creature-comforts,  as  the  por- 
tion of  their  souls. 

The  pastor  must  visit  those  persons  whom  he  knows  to  be, 
3rd.  Awakened  and  troubled  in  mind.     In  this  ^^articular  duty,  the 
pastor  needs  much  knowledge  of  the  human  heart,  much  wisdom. 
Christian  experience  and  grace.    Some  ministers,  who,  with  all  their 
zeal  in  general  action,  have  never  been  truly  humbled  and  broken 
before  God,  and  never  converted  by  his  grace,  are,  through  want 
of  experience  in  the  agonies  of  the  new  birth,  altogether  unquali- 
fied to  deal  with  deeply  awakened  sinners  and  troubled  minds.    It 
is  easy  to  hide  their  ignorance  here,  by  taking  up  the  ordinary 
religious  slang  of  the  day,  and  saying  to  those  under  concern,  "You 
must  immediately  submit  to  God,  or  you  will  be  damned;    you 
must  believe  in  Christ  right  away  :  it  is  easy  to  believe  ;  all  you 
have  to  do,  is  to  give  your  heart  to  God."     By  using  such  lan- 
guage, which  the   one   adopts   parrot-wise   from   another,  many 
preachers  show  that  they  have  never  looked  deep  into  the  sinful- 
ness of  their  own  hearts,  never  felt  the  burden  of  their  own  guilti- 
ness, never  entered  themselves  in  by  the  strait  gate ;  but  conceal 
their  want  of  true  repentance  and  the  faith  of  God's  giving,  under 
the  appearance  of  busy  action  and  various  self-righteous  efforts. 
"  If  the  bhnd  lead  the  bhnd,  both  fall  into  the  ditch."     "Art  thou 
a  teacher  in  Israel,  and  knowest  not  these  things  ?"   John  Berring- 
ton  of  England,  who,  after  he  was  a  settled  minister,  became  through 
grace  a  converted  man,  when  souls  came  to  him  under  concern  of 
mind,  did  not,  before  he  acquired  Christian  experience,  know  what 
to  say  to  them.     There  are  those  in  the  ministry  now,  who  are  in 
like  manner  ignorant  of  the  methods  of  salvation.     They  some- 
times make  zeal  in  tract,  missionary,  and  temperance  societies,  a 
substitute  for  a  renewed  and  experienced  mind  in  religion.    So  did 
the  Pharisees  of  old.     "Tlicy  compassed  sea  and  land  to  make 
one  proselyte."     They  raised  money,  went  out  as  missionaries,  and 
endured  severe  trials,  and  still  were  unhurabled  and  self-righteous 


564  Pastoral  Duties,  [Lkct.  XXXIII. 

Pharisees.  There  can  be  no  substitute  for  actual  Christian  expe- 
rience of  the  power  of  divine  grace. 

But,  admitting  a  minister  is  a  converted  man,  he  requires,  for 
this  duty,  careful  study  of  the  operations  of  sin  and  grace  in  his 
own  heart.  He  should  be  able  to  discriminate  between  the  opera- 
tions of  the  Holy  Spirit  and  the  workings  of  sin  under  all  its  dis- 
guises. 

(1.)  The  first  thing  to  be  noted  by  the  pastor  is,  that  there  are  degrees 
in  awakening. 

i.  Every  litHe  concern  of  mind  is  not  that  awakening  from  the 
sleep  of  sin  which  results  in  an  anxiety  to  be  interested  in 
the  salvation  which  is  by  Jesus  Christ.  Thousands  are  afraid 
to  die;  and  the  fear  of  death  occasionally  produces  serious 
thoughts;  and  such  thoughts  will  induce  one  "to  walk  softly." 
Now  such  concern  of  mind  in  men  is  generally  eased  off  by  offering 
up  a  prayer  or  two  in  secret,  by  reforming  a  little  and  doing  a  few 
good  works ;  without  any  perception  of  the  evil  of  sin,  of  the 
enmity  of  the  heart  against  God,  and  of  the  iU-desert  of  the  sinner. 

Such  concern  of  mind  is  not  uncommon  where  Christians  live 
and  the  gospel  is  preached ;  and  if  ministers,  anxious  to  fill  their 
churches  with  professors,  are  satisfied  with  such  awakening,  if  it 
be  followed  by  a  general  profession  to  believe  in  Christ,  the  conse- 
quence will  be  most  unhappy  in  the  churches.  Professors  of 
religion  will  abound,  who  have  "a  name  to  live,  but  are  dead." 
Those  professors  after  a  little  while  will  show  the  unregenerate 
disposition  of  their  hearts,  by  disliking  the  doctrines  of  grace,  by 
siding  with  ministers  who  oppose  them,  and  by  crying  up  a  system 
of  doing,  doing,  doing,  as  soothing  to  their  own  self-righteous 
propensities. 

Carefully,  therefore,  must  the  faithful  pastor  teach,  that  such 
slight  awakening  is  no  sufficient  preparation  for  either  an  evan- 
gelical repentance,  or  a  cordial  reception  of  Christ  as  "the  Lord 
our  righteousness."  I  say,  wiQi  the  heart:  for  not  a  few,  and 
among  them  ministers  of  the  gospel  too,  doctrinally  assent  to  the 
article  of  "justification  by  faith  without  works,"  while  practically 
they  reject  it,  and  live  after  all  upon  their  own  religious  character 
and  doings. 

Very  carefully  must  the  pastor  open  the  deceits  of  sin  under 
such  slight  concern  of  mind,  and  inculcate  that  the  last  thing 


Lkct.  XXXIIL]      Special  Visitations — The  Awakened.  565 

which  the  sinner  forsakes  in  coming  to  Christ  is,  reformed  and 
religious  self.  The  pride  of  the  heart  never  will  suhmit  to  the 
righteousness  of  God.  How  very  much  it  looks  like  a  dereliction 
of  self,  when  a  sinner  in  his  agony  of  mind  is  heard  to  say,  "that 
he  would  be  willing  to  give  the  whole  world,  if  he  had  it,  to  obtain 
an  interest  in  Christ ;"  yet,  after  all,  this  is  only  the  deceitful 
working  of  a  self-righteous  spirit,  that  is  anxious  to  give  some- 
thing, and  to  have  a  price  in  its  own  hand  for  salvation,  rather  than 
receive  that  salvation  as  it  is  offered,  "  without  money  and  with- 
out price." 

But  Avhile  the  pastor  is  not  to  attach  great  importance  to  slight 
concern  of  mind,  he  must  be  equally  careful  not  to  treat  it  as  stark 
naught;  for  there  may  be  in  it  the  commencement  of  a  work  of 
the  Holy  Spirit  in  awakening.  He  must  rejoice  to  see  any 
thoughtless  sinnqr  beginning  to  think  seriously;  and  he  must 
endeavor  to  render  such  serious  thoughts  deeper  and  more  en- 
lightened. 

ii.  But  in  the  souls  of  some,  the  pastor  will  find  a  stronger  ivork 
of  conviction.  They  are  greatly  alarmed  at  their  danger ;  they 
perceive  their  sins  to  be  many  and  great ;  they  are  lost  and  un- 
done in  themselves ;  they  acknowledge  that  their  condemnation 
is  just;  they  fear  they  may  be  damned  for  ever,  and  in  deep 
anxiety  they  pray  much,  read  much,  and  hasten  to  hear  the 
Word. 

Under  this  degree  of  conviction  and  awakening,  the  pastor  -will 
rejoice  to  discover  the  manifest  working  of  the  Holy  Spirit,  "  in 
turning  up  the  fallow  ground,"  before  he  sows  the  seeds  of  divine 
life. 

But  he  must  be  careful  to  teach  that  such  awakening  and  dis- 
tress is  not  conversion. 

First.  He  mast  now,  in  a  particular  manner,  expose  the  work- 
ings of  self-righteousness,  lest  the  awakened  should  rest  on  a  sandy 
foundation.  For,  when  sinners  are  thoroughly  awakened  without 
being  converted,  they  are  strongly  excited  to  acquire  such  a 
degree  of  personal  improvement  in  goodness  as  may  not  alto- 
gether purchase  pardon,  but  may  in  a  greater  or  less  dcgi-ee 
recommend  them  to  the  mercy  of  God  in  Christ.  They  expect  to 
gain  this  by  their  frequent  and  fervent  prayers,  by  their  reforma- 
tions, by  their   care  to   avoid  sin,  by  enlisting  in  the  ranks  of 


566  Pastoral  Duties.  [Lect.  xxxili. 

those  wtLO  try  to  do  good  in  various  ways :  and  in  tliis  very  course 
some  persevere  and  are  lost. 

Second.  Now  tlie  pastor  must  exert  himself  in  exposing  the  de- 
ceitfulness  and  self-righteousness  of  the  human  heart.  He  must 
strip  the  sinner  of  his  remaining  rags.  He  must  break  him  down, 
by  examining  into  his  views  and  ends  in  praying  and  in  doing- 
good,  and  show  that  these  are  defective  and  insufficient. 

Third.  He  must  preach  Christ  in  his  offices  a  great  deal,  and 
show  that  there  is  but  one  salvation,  and  that  is  by  grace  alone. 
He  must  aim  to  bring  the  awakened  to  lie  at  the  mercy-seat,  and 
proclaun  that  Jesus  will  surely  save  such,  and  such  alone.  "  For 
he  satisfieth  the  hungry  with  good  things,  but  sendeth  the  rich 
empty  away." 

iii.  But  once  more;  there  are  instances  of  awakening  power 
under  the  gospel  Word,  that  exhibit  the  distressed  mind  sink- 
ing into  despair  !  These  call  for  the  special  attention  of  a  pastor, 
and  require  careful  treatment.  Such  awakened  sinners  think 
"  there  is  no  mercy  for  them ;  that  they  must  be  lost  for 
ever;  that  their  damnation  is  certain,"  for  various  reasons.  The 
one  so  concludes,  because  he  has  been  uncommonly  wicked,  and 
his  sins  are  too  great  to  be  pardoned ;  another,  because  he  has 
sinned  away  his  choicest  opportunities  and  his  former  convic- 
tions, and  it  is  now  too  late  to  seek  and  hope  for  pardon ;  a  third, 
because  he  has  sinned  against  the  Holy  Ghost ;  a  fourth,  because 
his  seeking  has  had  no  happy  result ;  he  has  grown  worse,  and 
heaven  is  shut  against  him,  and  God  is  more  and  more  hostile  to 
him. 

First.  In  cases  of  this  kind,  let  the  pastor  be  very  serious :  for 
the  temptations  of  the  adversary  in  such  desponding  minds  are 
unusually  strong,  and  lead  sometimes  to  thoughts  of  self-destruc- 
tion, and  often  to  an  unwillingness  to  read  the  Scriptures,  to  pray 
any  more,  or  even  to  listen  to  rehgious  conversation ;  and  in  a 
few  cases,  the  temptations  of  Satan  are  aided  by  nervous  disor- 
ders and  a  morbid  imagination. 

Second.  In  dealing  with  such  distressed  persons,  let  the  pastor 
bring  their  case  in  prayer  before  God  in  his  closet,  and  ask  Chris- 
tians to  do  the  same ;  and, 

Third.  As  the  despair  of  the  mind  in  such  instances  sj)rings  from 
various  thoughts,  let  the  pastor  reply  to  each.     If  it  arises  from  a 


Lect.  XXXIII.]      Special  Visitations — The  Aioahened.  567 

sense  of  great  sinfulness,  let  the  infinite  value  of  the  atonement 
be  dwelt  upon ;  the  power  of  Jesus  to  save  the  chief  of  sinners 
be  preached ;  the  examples  in  Scripture  of  such  saved,  be  called 
up ;  and  the  invitations  of  the  Saviour  be  opened  and  rencAved. 
Let  the  distressed  read  Bunyan  and  Newton.  If  despair  is  created 
by  the  sense  of  opportunities  and  convictions  misimproved,  let  the 
pastor  proclaim  that  the  door  is  not  shut ;  that  God  is  still  waiting 
to  be  gracious  ;  and  that  the  concern  of  mind  on  this  subject  is  of 
itself  an  evidence  that  the  Spirit  of  God  is  not  withdrawn,  and 
that  salvation  is  not  denied.  If  the  mind  is  occupied  with  the 
belief  "that  the  sin  against  the  Holy  Ghost  has  been  committed," 
let  the  pastor,  in  his  visits  to  such,  begin  with  prayer  to  God  for 
special  aid ;  then  speak  of  the  many  godly  persons  who  in  sea- 
sons of  darkness  and  temptation  have  judged  wrong  about  their 
state-;  and  of  some  who  thought  they  had  committed  the  unpar- 
donable sin,  and  who  afterwards  saw  they  were  mistaken,  and 
recovered  all  their  peace  and  comfort ;  if  the  pastor  can  in  these 
cases  mention  names,  with  the  histories  of  the  persons,  it  will  be 
better ;  (and  for  such  purpose,  every  Christian  pastor  should  be  a 
reader  of  the  lives  and  experience  of  godly  persons ;)  and  thence 
let  him  conclude,  that  in  a  matter  involving  our  eternal  hopes  and 
God's  mercy  in  Christ,  we  should  not  be  hasty  in  our  judgment, 
but  take  time  and  reflect  long,  with  earnest  prayer.     And, 

Finally.  Let  the  pastor  afterwards  proceed  to  speak  of  the  nature 
of  the  sin  against  the  Holy  Ghost,  inquiring  whether  it  is  a  sin 
which  can  be  committed  at  this  day.  For  some  think  that  it  was  a 
sin  peculiar  to  the  apostolic  day,  or  the  age  of  miracles ;  for  as  it 
formed  an  extraordinary  case  under  the  dispensations  of  grace,  it 
seemed  to  require  a  sinning  against  the  extraordinary  light  which 
miracles  afforded  of  the  truth  of  Christianity. 

But  if  the  pastor  thinks  that  the  sin  can  now  he  committed^  let 
him  open  its  nature  by  showing  that  it  is  made  up  of  knowledge 
and  enmity  against  Christ  and  his  gospel ;  that  those  who  commit 
it  afterwards  hate  the  Lord  Jesus  and  his  people  with  a  fierce 
hatred,  curse  him  in  the  spirit  of  devils,  and/eeZ  no  concern  of  mind 
about  an  interest  in  him.  Then  let  the  pastor  show  that  in  the 
case  before  him  such  malignity  does  not  exist.  To  do  this,  he  must, 
from  previous  conversation,  have  ascertained  from  the  distressed 
himself  that  he  would  desi7-e,  above  all  things,  to  be  interested  in 


568  Pastoral  Duties.  [Lect.  xxxiii. 

Christ,  and  that  his  agony  springs  from  a  belief  that  he  is  excluded 
from  such  an  interest.  In  most  such  cases,  love  to  the  Saviour  in 
the  heart  will  be  detected,  instead  of  malignity.  Let  the  pastor 
also  recommend,  with  the  Scriptures,  the  reading  of  such  books  as 
he  judges  most  useful;  but  let  him  do  his  utmost  to  keep  away 
from  the  troubled  in  mind  injudicious  talkers,  and  those  who  have 
no  Christian  experience. 

iv.  But,  lastly,  the  mind  of  one  may  be  sinking  into  despair  in 
consequence  of  relief  hevng  delayed^  after  much  seeking  and  impor- 
tunate prayers.  In  such  a  case  what  must  the  pastor  say  ?  We 
reply,  First.  He  must  be  careful  to  show  the  difference  between 
pardon  as  the  act  of  God,  and  comfort  as  the  enjoyment  of  the 
believer,  and  also  between  faith  and  comfort ;  inasmuch  as  there 
may  be  great  faith  where  there  is  little  comfort.  Second.  He  must 
inculcate  that  the  heart  of  the  distressed  may  yet  have  a  root  of 
bitterness  in  it,  through  pride ;  and  therefore  more  humility  may 
be  required,  for  "  God  giveth  grace  to  the  humble."  Third,  He 
must  inquire  whether  in  all  the  previous  seeking  there  has  not 
been  too  much  of  a  self-righteous  s]3irit  and  hope.  Fourth.  He 
must  teach  that  delays  are  no  denials.  Fifth.  That  delaj's  are  for 
the  trial  of  faith,  hope,  and  patience.  Sixth.  That  some  of  God's 
children  have  waited  long  before  they  were  relieved.  Seventh. 
That  we  have  no  claim  upon  God ;  yet.  Eighth.  That  his  promises 
will  be  fulfilled  in  due  season.  Ninth.  He  must  exhort  to  watch- 
fulness, importunate  prayer,  and  steadfast  looking  to  Christ  as  our 
intercessor  with  the  Father. 

I  have  hinted  that  amid  these  spiritual  troubles  of  the  mind 
there  may  be  a  diseased  nervous  system  cooperating  to  increase 
dejection,  and  give  force  to  the  fiery  darts  of  the  evil  one.  This 
fact  must  be  attended  to  by  the  pastor.  He  must  recommend  rem- 
edies for  the  body,  while  he  labors  to  remove  burdens  from  the 
mind. 


LECTURE    XXXIV. 


PASTOEAL  VISITATIONS — THE   SUBJECT  CONTINUED, 
PASTORAL  EXERTIONS  IN   SEASONS   OF  RELIGIOUS   DECLENSION. 

We  are  still  employed  with  the  duty  of  pastoral  visitations. 
Our  last  lecture  concluded  with  the  manner  in  which  the  pastor 
should  minister  to  awakened  minds  in  his  visits. 

In  relation  to  this  part  of  the  subject  we  have  but  to  observe,  that 
he  preaches  the  gospel  best,  who  best  exhibits  the  deceits  of  sin 
and  the  various  lineaments  of  the  Divine  image  in  the  souls  of 
the  regenerate  ;  and  that  the  pastor,  in  his  visits  to  the  awakened, 
should  inculcate  the  following  doctrines  of  the  gospel  according  as 
they  may  apply,  viz  : 

That  the  awakening  influence  of  the  Holy  Spirit  is  preparatory 
to  conversion,  and  therefore,  so  far,  it  is  a  token  for  good.  That 
convictions,  however  strong,  are  no  evidence  of  conversion,  and 
therefore  must  not  be  relied  upon.  That  convictions  form  a  season 
of  peculiar  temptations,  and  strong  attacks  by  the  adversary  of 
souls.  "  The  strong  man  armed"  is  likely  to  lose  his  palace,  and 
therefore  raves.  That  the  awakened  are  much  tempted  to  think 
either  that  they  give  themselves  undue  concern  for  the  present,  or 
that  their  sins  are  too  many  and  great  to  be  forgiven.  That  in  the 
exercise  of  prayer  particularly,  their  hearts  are  often  sorely  tempted. 
That  despair  of  mercy  through  Christ  is  the  greatest  sin  which  we 
can  commit.  That  Christ  Jesus  is  an  all-sufficient  Saviour,  able 
to  save  the  chief  of  sinners ;  -willing  to  receive  all  who  come  to 
him.  That  the  troubled  in  mind  have  a  divine  warrant  for  coming 
to  Christ ;  for  God  has  commanded  them  to  believe  in  his  Son, 


570  Pastoral  Duties.  [Lect.  XXXrv 

Jesus  Christ,  and  tlie  Saviour  calls  them.  And  that  therefore  it  is 
the  duty  of  sinners  to  come  to  the  Saviour  immediately,  freely, 
and  cordially. 

These  doctrines  should  be  dwelt  upon,  as  they  constitute  the 
glorious  gospel  of  the  grace  of  God. 

I  proceed  now  to  say  that  it  is  the  duty  of  the  pastor, 

4th.  To  visit  those  whom  he  knows  to  mourn  in  Zion. 

By  the  mourners  in  Zion,  I  understand  the  godly  persons  who. 
without  being  sick  in  body  or  afHicted  in  their  families,  are, 
through  religious  declension,  weakness  of  faith,  peculiar  tempta- 
tions, and  a  gloomy  habit  of  mind,  brought  into  spiritual  troubles 
and  shaken  in  their  hope  of  salvation.  I  need  not  observe,  that 
there  are  such  in  the  churches.  The  regenerate  are  in  a  state  of 
conflict  with  sin  and  Satan ;  there  is  a  foe  in  their  own  bosoms ; 
and  this  enemy  sometimes  prevails  to  such  a  degree  as  to  involve 
them  in  darkness  and  fear,  and  to  constrain  them  to  go  "  mourning 
under  the  sun."  Indeed,  the  godly  are  sometimes  in  a  mental  con- 
dition which  is  marked  by  all  the  distresses  and  alarmijig  appre- 
hensions of  future  damnation  which  the  awakened  experience. 

Admitting  then  that  the  pious  may  be  sorely  wounded  and  cast 
down  in  spirit,  they  are  to  be  the  objects  of  the  attention  and  care 
of  pastors ;  for  the  "  Great  Shepherd  and  Bishop  of  Souls"  has 
given  to  his  servants  this  charge:  "Feed  my  sheep;  feed  my 
lambs."     "  Comfort  ye,  comfort  ye  my  peoj^le,  saith  your  God," 

It  would  be  impossible  here  to  enumerate  all  the  various  cases 
of  those  who  mourn  in  Zion.  Let  it  suffice  to  call  your  attention 
to  a  few  of  the  more  prominent  ones. 

(1.)  A  pious  mind  may  be  met  with,  not  a  little  agitated  by  the 
reflection,  that  it  has  never  felt  the  comforts  and  joys  which  others 
speak  of,  and  may  hence  conclude  that  it  is  still  unrenewed  and 
graceless. 

i.  Let  the  pastor,  in  his  visit,  teach  that  such  a  conclusion  is  not 
warranted  by  the  divine  Word;  for  comforts  and  joys  are  not 
made  to  be  the  evidences  of  conversion  to  God ;  but  repentance, 
faith,  love,  etc.  Then,  too,  there  are  degrees  in  faith :  a  faith  may 
be  so  weak  as  to  have  little  comfort  and  joy,  while  many  doubts 
of  a  personal  interest  in  Christ  may  stand  connected  with  it.  "  0 
thou  of  little  faith,  wherefore  didst  thou  doubt  ?" 

ii.  Let  the  pastor  urge  the  acquisition  of  an  abiding  peace  of 


i 


Lkct.  XXxrv.]  Special  Visitations — Mourners.  571 

mind,  bj  the  exercise  of  faith  in  the  promises ;  by  living  near  to 
God,  and  being  active  in  his  service. 

(2.)  Another  pious  mind,  that,  on  being  converted,  experienced 
great  comfort,  transporting  joy,  and  fervent  love,  may  complain 
that  it  enjoys  those  feelings  no  more ;  and  therefore  not  only 
mourns,  but  fears  that  it  has  lost  the  spirit  of  religion. 

i.  This,  we  remark,  is  no  uncommon  case  in  the  churches. 
Hence  those  who  are  unrenewed  in  mind  will  sometimes  adopt 
the  very  language  of  this  complaint,  in  order  to  be  thought  Chris- 
tians. They  will  speak  of  comforts  and  joys  which  they  have 
never  had,  or  which  they  have  given  to  themselves,  without  any 
agency  of  the  Holy  Spirit.  The  pastor  has  need,  therefore,  of  dis- 
criminating here  between  persons  and  characters. 

ii.  But  admitting  the  person  complaining  to  exhibit  satisfactory 
evidence  of  true  piety,  then  the  pastor  may  attempt  to  administer 
consolation,  by  teaching  the  following  doctrines,  viz  : 

The  degree  of  comfort  and  joy  which,  on  conversion,  some  expe- 
rience, is  rendered  greater  by  the  circumstance  that  they  were  just 
before  in  deep  distress,  regarding  themselves  as  for  ever  lost  in 
darkness,  not  perceiving  the  glory  of  God  in  the  face  of  Jesus 
Christ.  "When  therefore  the  Spirit  of  God  enlightened  them  to 
"see  the  Eang  in  his  beauty,"  and  made  them  willing  to  embrace 
him,  and  conscious  that  they  were  accepted  in  the  Beloved,  the 
transition  was  such  as,  according  to  the  constitution  of  the  human 
mind,  to  fill  them  with  wonder,  delight,  and  joy.  Now,  as  such  a 
believer  can  never  place  himself  again  in  exactly  the  same  state  in 
which  he  was  "  before  and  when  he  first  believed,"  so  he  can  never 
again  experience  in  the  same  way  his  first  comforts  and  joys. 
This  ought  to  be  carefully  noted,  and  it  ought  to  be  inculcated  by 
the  pastor,  that  the  want  of  those  first  joys  now  is  no  evidence 
whatever  of  a  loss  of  religion  or  of  the  Divine  favor. 

iii.  But  whilst  this  error  of  the  pious  mind  is  to  be  corrected, 
the  pastor  should  exhort  that  mind  to  return  to  its  first  love  by 
mourning  over  its  past  neglects,  and  its  misimprovements  of  grace 
received ;  by  realizing  the  excellences  of  the  Saviour,  which  are 
still  the'same,  and  by  comprehending  his  love,  which  is  unchange- 
able. 

iv.  The  pastor  should  press  such  a  mourning  Christian  to  render 
his  present  love  more  productive  of  good  than  even  his  first  love 


572  Pastoral  Duties.  [Lect.  XXXIV 

was :  for  usually  tlie  first  love  of  a  convert  expends  itself  in  ex- 
tolling the  Saviour,  and  in  talking  of  the  wonders  of  his  love  and 
grace  in  saving  us :  but  our  present  love  may  be  rendered  much 
more  productive  of  benefits  to  the  Church  and  to  the  souls  of  men, 
by  active  services  for  God ;  doing  more  for  the  promotion  of  his 
glory,  by  increasing  usefulness  in  his  kingdom. 

Such  a  course,  it  should  be  preached,  would  give  us  more  of  the 
presence  of  heaven,  and  brighten  our  evidences  of  grace ;  for  to 
him  that  puts  out  his  talents  to  usury,  more  shall  be  given. 
"  Occupy  till  I  come."  "  Put  off  the  works  of  darkness,  and  put 
on  the  whole  armor  of  light." 

(3.)  But  another  pious  mind  may  be  troubled  by  the  thoughts 
that  all  its  comforts  in  religion  are  so  short-lived;  that  its  happy 
seasons  last  but  a  little  while ;  and  hence  may  conclude,  that  it  has 
never  been  renewed  by  divine  grace. 

It  is  an  undoubted  fact,  that  some  Christians  have  short-lived 
comforts ;  they  scarcely  entertain  a  comfortable  hope  before  it  is 
broken  by  suspecting  that  it  may  not  be  a  right  hope,  and  that 
all  of  religion  in  the  soul  may  be  wrong.  Under  these  suspicions, 
they  go  mourning  and  enervated  on  their  pilgrimage.  Should 
such  a  case  present  itself  to  the  pastor,  he  must  in  express  terms, 
first,  condemn  that  suspicious  habit  of  the  mind,  as  being  both 
sinful  and  unreasonable ;  death  to  all  growth  in  grace :  and  call 
to  repentance  on  account  of  this  sin  as  cherished.  Second,  be 
must  enjoin  a  serious  review  of  past  experience,  to  ascertain 
whether  repentance  and  faith  have  been  exercised ;  and  fervent 
prayer  for  more  stability  of  mind  and  a  more  dutiful  confidence 
in  God.  If  the  mind  of  the  believer  chooses  to  be  constantly  sus- 
pecting its  own  principles  of  action,  it  must  be  satisfied  with  short- 
lived comforts ;  but  it  should  ainr  at  a  better  habit  of  feeling,  a 
nobler  walk  with  God. 

(4.)  Another  pious  mind  may  have  declined  in  grace,  become 
first  careless,  then  cold  in  prayer,  then  far  removed  from  God,  and 
at  length  alarmed  at  its  own  state,  and  asking  for  some  consola- 
tion. In  conversing  with  such  a  Christian,  the  pastor  must  be 
faithful  to  his  divine  Master;  he  must  attempt  to  give  no. comfort 
to  the  declining  Christian,  but  explicitly  teach  that,  in  a  state  of 
religious  declension,  all  jDast  evidences  of  conversion  are  to  be 
justly  suspected.     He  must  call  to  repentance  for  such  wander- 


Lect.  XXXIV.]        Occasional  Visitations — Mourners.  573 

ings  and  backslidings  from  God,  He  must  exhibit  the  unhappi- 
ness  and  danger  of  sucli  a  state ;  but,  at  the  same  time,  preach 
that  God  will  be  gracious  to  his  penitent  and  returning  people ; 
that  he  will  heal  their  backslidings  and  love  them  freely.  The 
graciousncss  of  the  Saviour  to  Peter  after  "he  had  gone  out  and 
wept  bitterly,"  is  a  beautiful  illustration  of  the  methods  of  divine 
grace  towards  the  pious  who  return  from  their  declensions. 

And  it  must  be  preached,  too,  that  concern  of  mind  on  finding 
ourselves  in  a  declining  state,  is  an  evidence  that  the  principle  of 
divine  life,  "the  root  of  the  matter,"  is  in  us. 

(5.)  But  a  godly  person  may  be  a  mourner  in  Zion,  in  conse- 
quence of  being  exposed  to  strange  and  violent  temptations  in  the 
thoughts  of  his  mind.  He  may  find  his  mind  disturbed  continu- 
ally, and  to  his  great  affliction,  by  wicked  and  by  atheistical 
thoughts.  In  prayer,  and  whithersoever  he  goes,  such  questions 
as  these  may  press  into  his  meditations:  "  "What  if  the  Scriptures 
be  not  true  ?  Perhaps  there  is  no  God,  no  providence,  no  future 
state  I  Perhaps  religion  is  all  a  delusion ! "  And  though  he  tries 
to  shake  off'  such  thoughts,  they  will  return  and  harass  him. 
How  is  the  pastor  to  treat  a  case  of  this  kind  ?     We  answer, 

i.  This  trial  may  be  regarded  by  the  pastor  as  a  peculiar  and 
extraordinary  one.  How  far  the  agency  of  the  tempter  may  be 
concerned  in  it,  it  is  not  for  us  to  say ;  yet  we  consider  it  to  be  one 
of  the  "fiery  darts  of  the  evil  one." 

ii.  The  pastor  must  delight  to  show  that  such  thoughts  are  un- 
welcome, afflicting,  and  hateful  to  the  Christian  himself,  causing 
him  distress  and  mourning ;  and  therefore  that  they  cannot  be  an 
element  of  character,  nor  form  our  state  before  God.  Here  then 
is  a  source  of  consolation  to  the  troubled  mind. 

iii.  To  be  delivered  from  such  thoughts,  prayer,  reading,  and 
occupying  the  mind  with  important  subjects  of  meditation  must 
be  recommended;  and  especially  must  the  afflicted  Christian 
answer  the  tempter  in  his  own  way,  by  asking  as  quickly  and  as 
often,  "  "What  if  there  be  a  God,  glorious  in  holiness ;  a  future 
state  and  a  future  judgment?  "What  if  the  Scriptures  be  true ? 
'  "Where  shall  the  ungodly  and  the  sinner  appear  ?'  "  This  is  hold- 
ing up  the  shield  of  faith  in  our  defense. 

iv.  Let  the  distressed  Christian  occupy  his  mind  in  duty,  and 


574  Pastoral  Duties.  [Lect.  XXXIV 

this  trial  will  soon  pass  away.,     "If  ye  will  do  my  will,  ye  shall 
know  my  doctrine,"  said  the  Saviour,  "  whether  it  be  of  God." 

I  shall  here  stop  in  the  enumeration  of  those  various  trials  of 
faith  which  cause  mourning  in  Zion.  Various  other  cases  might 
be  adduced,  but  those  above  mentioned  will  be  sufficient  for  the 
direction  of  the  pastor,  as  those  do  involve  the  principles  which 
enter  into  the  composition  of  all  the  others, 

I  shall  add,  that  modern  sermons  and  writings  are  of  little  use 
to  the  afflicted  in  Zion ;  and  therefore  the  pastor  should  farnish 
himself  with  better  books,  and  recommend,  among  others,  Sibs' 
Bruised  Eeed,  Priestley's  Looking- Glass,  Eomeine's  Life  of  Faith, 
Pike  and  Hayward's  Cases  of  Conscience,  and  other  valuable  works, 
such  as  Newton's  and  Eutherford's  Letters, 

I  have  now  done  with  visits  rendered  incumbent  on  the  pastor 
by  a  sj)ecial  providence,  and  shall  proceed  in  the  next  place  to 
speak  of, 

II,  Visits  by  the  pastor  which  are  designed  to  promote  religion, 
but  are  not  required  by  any  special  providence,  and  therefore  are 
voluntary^  if  I  may  so  express  it,  on  his  part. 

Every  faithful  pastor  will,  according  to  his  lesiure,  from  more 
direct  calls  engage  in  this  duty.  The  young  minister  will  have 
less,  the  older  will  have  more  leisure  for  this  work.  He  will  visit 
individuals  of  various  character  and  sentiments;  trying  to  turn 
the  thoughts  of  the  irreligious  to  eternal  things,  and  giving  aid  to 
those  who  have  believed  through  grace ;  stirring  up  one  and  another 
to  be  more  engaged  in  securing  heaven  for  themselves,  and  in  ad- 
vancing the  cause  of  truth  and  righteousness.  In  these  visits, 
much  will  depend  on  address  and  talent  for  religious  conversation, 
A  pastor  may  be  very  zealous^  and  as  he  moves  along,  he  may  call 
every  one  to  repentance,  and  boldly  tell  sinners  "  that  they  are 
going  to  hell,"  and  yet  do  very  little  good.  But  the  pastor  who  is 
more  intent  on  doing  good  than  on  showing  himself,  and  who  has 
knowledge  of  human  nature,  will  seek  to  be  well  informed,  to 
time  his  observations  well,  to  be  prudent  and  affectionate  in  his 
address. 

To  pass  happily  from  common  topics  of  discourse,  to  religion, 
requires  a  special  talent.  This  talent  was  displayed  by  our  Lord 
Jesus  Christ  during  his  abode  with  men,  and  should  be  cultivated 


Lect.  XXXrv.]  Social  Visitations.  575 

by  his  servants.  For  the  improvement  of  it,  a  disposition  to  turn 
every  thing  we  see  and  hear  to  some  spiritual  benefit,  and  the 
reading  of  such  works  as  "Flavel's  -Husbandry  and  Navigation," 
will  be  subsidiary. 

It  remains  that  on  the  branch  of  pastoral  visitations  I  should 
speak,  in  the  third  place, 

III.  Of  visits  which  are  purely  social  and  civil.  I  remark,  that 
such  visits  should  be  paid  by  pastors  as  often  as  they  can  find 
leisure  :  the  reasons  are  numerous. 

(1.)  Social  visits  promote  intimacy  and  friendship.  People  in 
comfortable  circumstances  love  to  entertain  their  pastor  at  their 
own  houses.  They  consider  his  visits  as  a  mark  of  respect  for 
them ;  and  in  proportion  to  their  esteem  for  him,  will  be  their 
readiness  to  attend  upon  his  ministrations. 

(2.)  Social  visits  give  to  persons  more  knowledge  of  their  pas- 
tor :  they  come  to  regard  him  not  only  as  a  religious  teacher,  but 
as  a  friend  to  their  families ;  they  begin  to  place  confidence  in 
him ;  to  speak  to  him  more  freely,  and  to  take  an  interest  in  his 
welfare  also. 

(3.)  Social  visits  afford  to  the  people  an  opportunity  to  ascer- 
tain that  their  pastor  is  a  well-informed  man.  He  may  be  well  read 
in  theology,  and  he  may  preach  instructive  sermons ;  but  sermons, 
the  common  people  say,  may  be  taken  out  of  books,  and  they 
know  that  ministers  have  studied  theology.  Still  they  desire 
other  evidence  of  a  well-furnished  mind,  and  such  evidence  they 
can  obtain  on  occasion  of  social  visits.  They  want  to  know  the 
temper  and  turn  of  their  pastor,  which  is  but  seldom  displayed 
from  the  pulpit  or  in  conversation  purely  religious. 

(4.)  Social  visits  afford  the  pastor  an  opportunity  to  give  infor- 
mation, such  as  his  better  education  and  more  extensive  reading 
enable  him  to  give,  on  an  infinite  variety  of  topics ;  some  of  which 
tend  to  elevate  the  common  understanding,  while  others  throw 
some  light  upon  the  Bible. 

(5.)  But  social  visits  are  more  particularly  useful,  as  adminis- 
tering to  the  pastor's  increase  of  knowledge.  He  is  called  to 
minister  among  men,  and  to  live  with  them.  The  ravens  are  not 
to  feed  him ;  and  it  is  necessary  for  his  comfort  that  he  should 
know  something  of  the  world,  its  passing  events  and  various  em- 
ployments.    For  the  acquisition  of  such  knowledge,  social  visita- 


576  Pastoral  Duties.  [Lect.  XXXTV. 

tion  is  the  pastor's  school.  Letting  the  jjrivate  affairs  of  families 
alone,  and  discountenancing  all  gossiping,  lie  should  otherwise  be 
willing  to  learn  something  from  professional  men,  from  the  farmer 
and  from  the  mechanic.  He  should  tax  every  person  for  a  con- 
tribution to  his  growing  sum  of  knowledge,  and  gather  good  fruit 
from  every  tree  within  his  reach. 

Most  certainly  the  pastor  who  will  talk  only  on  religious  sub- 
jects, and  concern  himself  with  nothing  but  what  has  a  direct 
bearing  upon  his  ministerial  work,  will  find  himself  less  informed, 
less  useful,  and  less  influential  than  others. 

But  while  social  visits  are  also  to  be  recommended  as  affording 
seasons  of  relaxation  to  the  pastor,  and  thereby  promoting  his 
health  and  animal  spirits,  tioo  evils  in  relation  to  this  duty  are  to 
be  carefully  avoided.  First.  These  social  visits  must  not  be  too 
frequent ;  they  must  not  interrupt  study  and  other  serious  em- 
ployments. Some  ministers  are  too  much  along  the  road  and  too 
little  in  their  study.  They  find  it  most  pleasant  to  pay  a  social 
visit,  and  most  irksome  to  write  a  sermon ;  and  as  social  visits 
serve  to  render  them  more  popular,  they  indulge  themselves  ex- 
travagantly in  this  agreeable  employment.  And,  Second.  These 
social  visits  must  not  be  void  of  the  salt  of  religion.  The  pastor 
must  still  be  intent  on  his  Master's  business.  Whatever  be  the 
topics  of  conversation  in  the  main,  he  must  not  conclude  such  a 
visit  without  leading  the  thoughts  of  those  around  him  to  some 
profitable  religious  reflection.  If  asked  to  conclude  his  visit  with 
prayer,  he  should  rejoice  to  do  it.  He  should,  if  even  unasked, 
propose  prayer,  provided  circumstances  suit.  Of  this  he  is  to 
judge. 

I  have  now  done  with  the  duty  of  pastoral  visitations,  and  must 
next  direct  your  attention  to  another  pastoral  duty  connected 
therewith,  viz: 

THE  DUTY  OF  PASTOKAL  EXERTIOlSr  IN   A  TIME   OF  RELIGIOUS 

DECLENSION. 

I  need  not  observe  to  you,  that  religion  will  sometimes  decline 
in  Churches.  Such  declensions  occurred  in  the  ancient  Jewish 
Church ;  and  ecclesiastical  histories  testify,  that  every  where  in  the 
Christian  Church,  and  very  early  in  some  of  the  Seven  Churches 
of  Asia,  declensions  have  existed.     Indeed,  "the  Man  of  Sin,"  or 


Lect.  XXXIV.  Religious  Declensions — Causes.  577 

the  Papal  religious  structure,  is  the  offspring  of  such  departure 
from  the  spirit  and  the  doctrines  of  true  religion !  Mark  the 
present  state  of  Germany,  the  very  cradle  of  the  Eeformation ; 
"how  is  the  fine  gold  become  dim !" 

The  causes  of  such  declensions  are  various,  and  cannot  here  be 
particularly  enumerated.  Let  it  suffice  to  observe,  that  some  de- 
clensions are  to  be  traced  up  to  the  gospel  ministry  ;  for  a  faithful 
ministry  will  excite  against  the  Church  the  persecutions  of  the 
world ;  but  an  unfaithful  ministry  will  produce  internal  declen- 
sions in  the  Church  itself 

I.  Ministers  are  the  causes  of  declension, 

1.  When  they  depart  from  sound  doctrine  to  please  the  world ; 
yielding  up  one  divine  truth  after  another  to  gratify  the  irreligious 
sentiments  of  the  great  and  fashionable,  and  to  conform  to  the 
revolutionary  spirit  of  the  age.  In  some  places,  this  departure 
from  sound  doctrine,  as  in  the  ancient  Christian  Church,  will  be 
concealed  under  the  mantle  of  high  religious  excitements,  creating 
wonderful  zeal,  and  rushing  into  fanaticism,  as  may  be  seen  in  the 
early  history  of  Monachism,  with  its  imposing  self-denials  and 
multiplied  mortifications  of  the  flesh.  In  other  places  truth  will 
be  abandoned,  to  conciliate  its  enemies,  and  to  form  a  peace,  and 
greater  union  of  nominal  Christians  in  the  visible  Church ;  to 
acquire  more  proselytes,  and  to  act  in  concert  with  a  great  multi- 
tude ;  for  where  is  the  minister  who,  like  the  prophet  of  old,  can 
bear  to  stand  alone  in  the  defense  of  the  truth  ? 

But,  with  whatever  show  of  religion  the  departure  from  the 
truth  may  be;  attended,  declension  in  religion  is  the  natural  and 
inevitable  result.  Excitements  will  pass  away ;  but  error,  when 
believed,  will  influence  temper  and  conduct,  and  lead  to  greater 
errors.  The  Reformed  ministry  in  France  began  by  little  depart- 
ures from  sound  doctrine ;  presently  a  number  began  to  think 
that  they  might  fraternize  with  the  Papists,  the  difference  in  essen- 
tials being  small ;  and  at  length  a  Eeformed  Church  hardly  existed. 
So  it  has  been  and  so  it  will  be  in  every  country  under  heaven. 
For  the  Spirit  of  truth  operates  by  the  truth. 

2.  Again,  ministers  are  the  causes  of  religious  declension,  by 
conforming  too  much  in  tlieir  habits  of  life  to  the  course  of  this 
world,  Uving  carelessly,  exhibiting  little  seriousness  in  their  tem- 
pers, and  little  piety  in  their  walk  ;  delighting  in  merry  company, 

37 


578  Pastoral  Duties.  [Lect.  XXXTV. 

and  in  dining  and  other  parties,  from  whicli  religion  is  excluded, 
and  by  whicli  intemperance  and  dissipation  are  promoted. 

3.  Once  again,  ministers  are  the  causes  of  declension,  bj  preach- 
ing unfaithfully^  though  they  preach  the  truth;  "healing,  saith 
God,  the  daughter  of  my  people  slightly ;  crying,  Peace,  peace, 
where  there  is  no  peace ;"  treating  the  troubles  of  the  heart  as 
signs  of  a  disordered  mind ;  insisting  only  upon  a  form  of  godli- 
ness, and  disliking  its  power  in  the  soul;  filling  their  sermons 
either  with  arguments  in  defense  of  general  Christianity,  or  a 
morbid  sentimentalism,  instead  of  coming  home  to  the  hearts  and 
consciences  of  sinners,  and  exhibiting  Christ  as  the  only  means  of 
escaping  the  damnation  of  hell. 

4.  Ministers  promote  religious  declensions  by  a  treacherous  use 
of  the  other  key  of  the  kingdom  of  heaven,  viz :  Christian  dis- 
cipline ;  they  admit  every  One  who  applies  into  the  full  commu- 
nion of  the  Church,  profane  the  sacraments,  and  leave  careless  pro- 
fessors uncorrected  by  warning  and  discipline,  to  disgrace  the 
name  of  religion.     Most  declensions  begin  with  ministers. 

But  ministers  may  be  correct  and  faithful,  and  declensions 
may  still  occur,  through  the  increasing  depravities  of  the  people. 
Moses  was  faithful  in  all  God's  house,  yet  religion  declined  in  that 
generation  whom  he  served.  Elijah  was  preeminent  in  labor  and 
in  zeal,  yet  depravity  like  a  torrent  swept  the  minds  of  the  Israel- 
ites away  from  God. 

II.  Here  again,  when  declensions  originate  with  the  people^  the 
causes  are  various  at  various  times ;  and  it  would  require  a  series 
of  lectures  to  exhibit  them  fully.  Let  me  observe,  that  the  people 
are  composed  of  two  classes,  viz :  communicants  and  non-commu- 
nicants. 

1.  The  professors  in  full  communion  are  those  who  sometimes 
administer  greatly,  hy  their  sloth,  pride,  and  worldliness,  to  declen- 
sion from  God. 

(1.)  They  neglect  prayer  and  watchfulness. 
(2.)  They  become  absorbed  in  their  worldly  interests;  are  intent 
to  a  sinful  degree  on  money-making,  speculation,  and  the  increase 
of  wealth.  High  markets  and  prosperous  circumstances  afiect 
deeply  and  unhappily  their  spiritual  state,  disposing  them  either 
to  fashionable  life  or  to  avarice,  rendering  them  more  ambitious  to 
elevate  their  families  than  to  acquire  fresh  evidences  of  their  peace 


Lkct.  XXXIV.]  Religious  Declensions — Causes.  579 

with  God.  Accordingly,  they  become  careless  in  their  walk,  cold 
in  their  affections,  decline  themselves,  and  help  on  declension  in 
the  churches. 

(3.)  Professors  sometimes  yield  to  the  influence  of  an  uncon- 
verted aristocracy  in  the  church  and  congregation.  They  have 
not  fortitude  to  withstand  the  influence  of  the  great  in  society, 
who  have  favors,  and  offices,  and  smiles  to  bestow;  and  who, 
while  they  contribute  their  moneys  to  the  support  of  religious 
institutions,  still  act  agreeably  to  the  spirit  of  the  world,  by 
which  they  are  actuated.  These  men  sometimes  bend  profes- 
sors of  religion  to  their  authority  and  wishes,  become  masters 
in  a  congregation,  and  of  course  religion  declines. 

I  recollect  an  instance  of  this  weakness  in  one  who  was  an  elder 
in  my  church.  ISTo  professor  was  so  loud  in  exclaiming  at  home 
against  the  use  of  notes  by  ministers  as  this  man.  As  this  was  a 
matter  of  indifference  in  practice  to  myself,  who  preached  without 
notes,  I  often  defended  notes,  on  the  ground  that  some  servants 
of  Christ  could  preach  better  with  notes  than  without,  though  I 
wished  the  general  practice  of  the  Church  to  be  such  as  it  then  was. 

This  elder,  as  a  delegate,  went  with  me  to  the  General  Synod ; 
a  Synod  which  happened  to  comprehend  a  few  great  and  powerful 
lay  elders  in  the  State  of  New-York,  and  in  which  the  practice  of 
using  notes  was  discussed.  On  taking  the  question,  the  elder  with 
me  voted  in  favor  of  notes ;  and  when  we  were  returning  home, 
I  expressed  my  surprise  at  his  vote,  to  which  he  replied,  that  he 
did  not  like  to  differ  from  those  great  men.  I  observed,  that  if 
we  should  be  persecuted  on  account  of  our  faith,  as  persecution 
was  usually  set  on  foot  by  the  great  men  of  this  world,  I  hoped 
he  would  not  bow  to  their  influence.  This  elder  afterwards  rather 
declined  than  improved  in  religion. 

(4.)  Professors  also  promote  religious  declensions  by  becoming 
warm  political  partisans,  and  entering  deeply  into  political  con- 
flicts. 

(5.)  And  let  me  add,  that  professors  may,  by  the  manner  in 
which  they  engage  in  the  various  benevolent  operations  of  the 
day,  also  administer  to  religious  declensions.  This  may  seem 
paradoxical  to  those  who  do  not  reflect  deeply.  Yet  it  is  a  fact, 
that  thousands  of  professors  make  the  ardor  in  promoting  good 
operations  in  the  Church  and  in  the  world,  a  substitute  for  vital 


580  Pastoral  Duties.  [Lect.  XXXIV. 

religion,  and  roll  these  things  over  and  over  in  their  thoughts,  to 
the  exclusion  of  that  faith  in  Christ  which  justifies  without  works 
in  our  personal  pardon.  Hence  there  is  already  in.  the  American 
churches  a  complaint  that  professors  are  so  deficient  in  deep  per- 
sonal piety  and  Christian  experience.  Certain  it  is,  few  tell  us 
how  they  came  to  Christ ;  they  seem  to  have  had  a  broad  way 
and  easy  travelling. 

2.  But  declensions  in  religion  may  be  produced  by  a  general 
corruption  of  the  people^  apart,  in  the  first  instance,  from  professors 
of  religion.  There  are  times  when,  through  the  agency  of  the 
rich,  great,  and  fashionable,  "  iniquity  abounds ;"  the  young  break 
through  the  restraints  of  education,  the  laws  of  Grod  are  disre- 
garded, godliness  is  reviled,  vicious  pleasures  are  pursued,  men 
live  wholly  to  themselves,  and  pull  sin  as  with  a  cart-rope.  Amid 
this  abounding  iniquity,  "  the  love  of  many  professors  of  religion 
waxes  cold." 

3.  I  shall  only  add,  that  there  are  extraordinary  events  which 
operate  to  produce  declensions  in  religion:  such  as  war  in  a  coun- 
try, violent  disputes  among  Christian  sects,  parties  in  a  congrega- 
tion formed  by  family  feuds,  and  quarrels  with  the  ministers  of 
the  Word ;  and  lastly,  fanaticism,  and  errors  which  spring  from 
religious  excitements,  and  inflict  deep  wounds  on  religion. 

III.  Admitting,  now,  one  or  more  of  these  causes  to  have  pro- 
duced a  lamentable  declension  in  religion,  in  a  congregation  under 
the  care  of  a  pastor,  the  question  arises,  How  is  he  to  act  in  this 
sad  state  of  things  ? 

Every  one  who  knows  under  what  solemn  responsibilities  minis- 
ters of  Christ  act,  will  immediately  reply,  that  the  Christian  pastor 
is  bound  to  use  uncommon  exertions  to  check  the  progress  of  such 
religious  declension,  to  counteract  it  by  all  means,  and  to  revive 
truth  and  godliness.  How  can  he  be  faithful  to  his  God,  and 
remain  inactive  in  circumstances  so  injurious  to  the  Divine  name 
and  honor  ?  How  can  he  love  his  Saviour,  and  be  indifferent  to 
the  prosperity  of  his  kingdom?  How  can  he  pity  lost  sinners, 
and  yet  leave  them  amid  the  snares  of  the  destroyer  ? 

It  is  the  obvious  duty  of  the  Evangelical  Pastor  to  be  alert  and 
laborious  when  religion  declines.  He  is  called  to  mourn  over  it, 
to  examine  into  its  causes,  and  to  use  every  proper  means  to  obtain 
a  revival  of  God's  work  with  power.     I  here  suggest, 


Lkct.  XXXIV.]         Religious  Declensions — JRemedies.  581 

1.  If  on  examination  he  finds  that  Aw  ow7i  neglect,  carelessness, 
and  conformity  to  the  world,  have  contributed  to  the  declension  of 
religion,  he  should  be  alarmed,  repent,  reform  instantly,  for  there 
is  a  dreadful  woe  impending  on  the  unfaithful  shepherd.  He 
should  be  much  engaged  in  secret  prayer,  and  determine  to  retrace 
his  steps,  and  to  bring  both  his  mental  powers  and  his  holy  exam- 
ple into  the  service  of  the  gospel. 

But  is  it  proper  that  a  minister  shall  appear  before  the  whole 
congregation,  and  confess  his  faults?  No,  by  no  means.  The 
public  worship  of  God  is  social,  and  not  the  place  nor  time  for 
private  confessions.  In  this  act  there  is  a  show  of  humility,  but 
very  little  religion.  A  minister  has  opportunities  enough  in  pri- 
vate conversations  to  speak  of  and  deplore  his  own  past  negli- 
gence ;  but  his  best  confessions  will  be  made  by  mourning  before 
God  in  secret,  and  putting  on  the  armor  of  light  in  public. 

Let  him  no  longer  handle  the  Word  of  God  deceitfully,  nor 
depart  from  the  truth  to  please  men.  Let  him  tell  sinners  their 
danger,  call  them  to  repentance,  and  point  them  to  the  Saviour  as 
the  only  covert  from  the  storm,  and  every  eye  and  ear  will  soon 
perceive  the  change  which  divine  grace  has  wrought  in  him. 

2.  Should  the  pastor  trace  the  declension  either  to  professors 
of  religion,  or  to  the  corruption  of  morals  in  the  people,  he  must 
endeavor  to  counteract  and  remove  it,  by  private  exhortation  and 
admonition,  by  his  public  preachings,  by  praying  societies,  and 
benevolent  exertions.  Affectionately,  but  faithfully,  should  he 
admonish  lax  professors,  and  exhort  them  to  rise  and  trim  their 
lamps,  otherwise  they  must  fall  under  the  denomination  of  "foolish 
virgins ;"  loudly  should  he  call  them  to  work  for  God,  to  maintain 
a  conversation  such  as  becometh  the  gospel,  to  show  their  love  for 
the  Saviour  and  his  cause,  and  to  acquire  evidence  of  their  peace 
with  God. 

Distinctly  should  he  state  their  own  sins,  and  the  prevailing 
vices  in  the  congregation  which  are  the  sources  of  the  evil. 

3.  But  it  is  obvious  that  the  principal  means  in  the  hand  of  the 
pastor  to  effect  a  reformation  and  revival,  is  the  public  and  faitJiful 
preaching  of  the  Word.  But  here  wisdom  must  be  united  with 
zeal,  patience  with  labor.  It  is  easy  to  declaim  against  the  pre- 
vailing vices,  and  scold  the  profane  swearers,  drunkards,  game- 
sters, and  other  sinners,  and  even  to  produce  a  little  reformation, 


582  Pastoral  Duties.  [Lkct.  XXXIV. 

without  any  radical  healing  of  the  declension.  The  pastor  must 
go  deeper  for  the  seat  of  the  disorder,  in  the  aversion  of  the 
human  heart  to  God,  and  its  disregard  of  the  obligations  of  reli- 
gion, and  its  love  of  sin.  The  principal  subjects  of  his  discourses, 
in  a  time  of  declension,  must  therefore  be, 

(1.)  God ;  his  right  to  rule ;  his  right  to  our  supreme  love  and 
services ;  his  right  to  condemn  and  punish  the  impenitent. 

(2.)  The  certainty  and  awfulness  of  such  punishment,  as  it  is 
expressly  declared  in  Scripture. 

(3.)  The  danger  of  the  sinner,  and  the  wickedness  of  his  heart. 

(4.)  The  necessity  of  immediate  repentance;  and, 

(5.)  Embracing  the  gospel  offer. 

(6.)  The  love  of  Christ  for  lost  sinners. 

(7.)  The  necessity  of  holiness  to  the  enjoyment  of  heaven. 

(8.)  The  excuses  of  sinners. 

(9.)  And  the  misery  of  the  damned. 

On  these  important  subjects  the  pastor  should  dwell  with  all  the 
talent  with  which  he  is  endowed;  being  more  intent  to  preach 
solemnly,  forcibly,  and  searchingly,  than  frequently.  Indeed,  in 
a  time  of  religious  declension,  more  pains  should  be  bestowed  on 
sermons;  they  should  be  such  as  to  attract  attention  by  every 
good  quality  of  a  pulpit  discourse,  and  to  bring  people  to  the  place 
of  worship. 

4.  But  as  an  additional  important  means  in  promoting  revival, 
the  pastor  should  collect  the  pious  into  fraying  societies.  "God 
will  be  inquired  of,"  and  prayer  is  powerful.  In  such  associations 
the  godly  should  be  directed  to  pray  for  the  Spirit  of  grace  and 
supplication  particularly,  and  for  the  conversion  of  sinners  and 
the  enlargement  of  the  Church,  So  also,  should  any  sinner  be 
impressed  and  awakened,  the  fact  should  not  be  concealed,  but 
spoken  of  with  thanks  and  rejoicing ;  "for  the  angels  rejoice  in 
heaven  over  the  sinner  that  repenteth ;"  and  the  knowledge  that 
one  thoughtless  sinner  is  awakened  is  often  blessed  by  the  Spirit, 
to  render  another  more  thoughtful  of  his  eternal  condition. 

5.  In  aid  of  his  efforts  in  'proraoting  a  revival  of  religion^  the  pas- 
tor should  recommend  strongly,  when  he  cannot  be  present  with 
a  praying  society,  that  such  sermons  as  the  "  Village  Sermons," 
Davies'  and  the  Lyme  Street  Sermons,  and  Baxter's  "Call  to 
the  Unconverted,"  should  he  read.     These  works  are  highly  instruct- 


Leot.  XXXIV.]        Religious  Declensions — Remedies.  583 

ive,  and  have  been  instrumental  in  enlightening  and  awakening 
thousands.  Many  sermons  now  published  are  a  wretched  substi- 
tute for  those  valuable  productions. 

Here  a  question  may  be  asked:  "  Should  a  protracted  meeting  be 
held,  in  order  to  check  declensions  and  promote  a  revival  of  reli- 
gion ?"  The  answer  to  this  question  must  depend  on  what  is  meant 
by  a  protracted  meeting ;  for  such  a  meeting  may  be  good  or  evil, 
according  to  the  doctrines  preached  and  the  measures  adopted. 

I  remark,  then,  that  to  call  to  his  aid,  and  hold  subordinate  to 
his  direction,  the  efforts  in  preaching  and  praying  of  several  of  his 
brother  pastors,  sound  in  the  faith,  and  judicious  in  their  treatment 
of  awakened  sinners,  during  two  or  three  consecutive  days,  may 
be  done  by  the  pastor,  and  be  highly  useful  in  advancing  the 
interests  of  religion:  for,  first,  it  is  scriptural,  several  apostles 
having  acted  together  at  times  in  the  primitive  Church ;  second, 
it  exhibits  a  combination  of  strength,  a  concert  of  action,  and  inti- 
mates that  the  evil  to  be  counteracted  is  great^  and  that  the  work 
to  be  done  is  important.  Declensions  in  religion  are  wrought  by 
combinations.  Wickedness  advances  through  associations.  Hence 
union  in  religious  efforts  is  to  be  recommended,  and  is  productive 
of  good. 

The  Spirit  of  God  has  furnished  various  ministers  with  various 
prominent  gifts.  They  are  not  all  equally  "  sons  of  consolation," 
nor  equally  "  sons  of  thunder."  Now,  at  a  protracted  meeting, 
those  various  gifls  are  brought  into  operation  upon  various  minds, 
and  may  therefore  have  an  influence  more  extensively  beneficial. 
Their  employment  in  this  manner  is  like  increasing  the  length  of 
a  seine^  with  the  probability  of  enclosing  more  fish. 

But  every  good  thing  may  be  abused,  and  the  Devil  may  be 
converted,  in  certain  aspects,  "into  an  angel  of  light."  So,  what 
is  excellent  in  a  well-regulated  protracted  meeting,  may  be  made 
the  basis  of  a  structure  of  error,  fanaticism,  and  ultimately,  of 
deeper  declension  in  religion. 

Every  kind  of  protracted  meeting,  therefore,  is  not  to  be  recom- 
mended. Some  are  fraught  with  great  evils ;  such,  for  instance, 
as  those  meetings  at  which  regular  agents  in  creating  certain  excite- 
ments are  employed,  and  to  whose  agency,  to  the  exclusion  or  reduc- 
tion of  the  pastor,  the  congregation  is  committed.  Such  meetings  as 
derive  their  principal  aliment  from  false'  teachers  and  false  doc- 


584  Pastoral  Duties.  [Lect.  XXXIV. 

trine  ;  sucli  as,  in  order  to  secure  fame  by  the  number  of  new  con- 
verts, and  to  impose  upon  a  credulous  public,  hreah  dovm  the  guards 
whicli  tlie  Cliurcb,  from  experience,  has  set  up  against  ignorance 
and  an  excited  imagination,  and  for  the  trial  of  tlie  heart ;  resolv- 
ing the  whole  matter  of  conversion  and  admission  into  an  affirm- 
ative answer  to  such  general  questions  as  these,  (an  answer  which 
hordes  of  poor  deluded  Catholics  are  prepared  every  day  to  give 
to  their  jiriests:)  "  Do  you  submit  to  God?  Will  you  submit  now, 
or  be  damned  for  ever?  Have  you  a  comfortable  hope?"  Such 
meetings,  in  a  word,  as  exhibit  the  art  of  man,  in  place  of  the 
power  of  the  Holy  Spirit ;  substitute  slavish  fear  for  faith,  and 
leave  the  awakened  like  cakes  half  turned ;  calling  women  to  pray 
publicly,  and  making  the  boldest  hypocrites  the  prominent  men  in 
the  Church. 

Let  the  pastor,  at  every  risk,  (even  if  he  be  persecuted  unto 
death,)  set  his  face  against  such  meetings.  Their  commencement  may 
be  imposing^  but  their  end  is  always  injurious  to  truth  and  godli- 
ness. 

6.  It  remains  to  be  observed,  that  the  pastor  may  in  no  small 
degree  promote  religion  when  it  languishes,  by  engaging  his  peo- 
ple in  aiding  the  missionary  cause^  (of  which  I  shall  speak  hereafter,) 
in  circulating  the  Sacred  Scriptures,  in  scattering  tracts  of  a  reli- 
gious character,  and  in  furthering  the  progress  of  temperance. 

The  best  societies  may  be  perverted  to  effect  wrong  ends.  But 
it  is  certain  that  the  more  people  work  in  a  good  cause,  the  less 
affection  will  they  display  for  its  opposite.  By  contributing  to 
the  building  of  tabernacles,  they  are  kept  from  idolatry. 


LECTURE    XXXV. 


PASTORAL    DUTIES — THE   SUBJECT   CONTIN'UED. 


PASTORAL  VIGILANCE  IN  SEASONS  OF  GENERAL  AWAKENHSiG  AND  ENLARGEMENT 

IN  THE  CHURCH. 


I  COME  now  to  speak  of  another  important  pastoral  duty,  viz : 

That  of  pastoral  vigilance  in  seasons  of  awakenings  and  conversion 
in  a  congregation,  followed  by  an  increase  of  the  professors  of  religion. 

This  duty,  you  observe,  is  rendered  occasional,  by  the  very  cir- 
cumstances which  create  it ;  for  general  awakenings  and  frequent 
conversions  are  not  ordinary,  but  extraordinary  events  in  the 
Church,  and  therefore  demand  extraordinary  exertion  and  vigi- 
lance from  the  Christian  pastor ;  for  his  trials  will  be  uncommon, 
both  internal  and  external — trials  which,  to  endure  well  and  to 
render  ultimately  subservient  to  the  honor  of  religion,  the  salva- 
tion of  souls,  and  the  peace  and  prosperity  of  a  church,  require 
great  wisdom,  fortitude,  and  special  grace. 

Hence  we  discover  so  many  ministers  not  suflB.ciently  vigilant 
over  themselves  and  over  others,  in  times  of  general  awakenings, 
deeply  injured  in  their  sentiments,  spiritual  state,  and  subsequent 
usefulness,  by  the  effects  resulting  from  the  stir  of  religion  under 
their  ministration.  It  was  during  the  great  revivals  in  the  State  of 
Kentucky,  that  ministers  whose  labors  had  been  signally  blessed, 
were  tempted  by  the  prominence  which  they  had  acquired,  to  strike 
into  new  ways :  two  of  them  at  length  became  Shaking-Quakers. 
Dr.  Froeligh  was  the  leader  in  the  defection  from  our  Church ;  and 
I  believe  that  the  general  awakening  under  his  ministry  served  to 
move  him  into  the  course  which  he  unhappily  pursued.  It  elevated 
him  in  his  own  opinion ;  and  when  he  was  not  appointed  after- 


586  Pastoral  Duties.  [Lect.  XXXV. 

wards  to  the  highest  offices  in  the  Church,  he  became  dissatisfied 
with  his  brethren,  and  matured  the  subsequent  secession.  Indeed, 
it  is  in  seasons  of  revivals  that  the  principal  errorists  and  fanatics 
who  have  troubled  the  Church  have  sprung  into  existence.  How 
forcibly  do  these  facts  speak  to  us !  how  clearly  do  they  exhibit 
caution,  humility,  and  vigilance,  as  our  duty,  whenever  the  Word 
which  we  preach  is  accompanied  with  an  extraordinary  awakening 
influence ! 

But  before  I  speak  particularly  of  the  pastoral  course  to  be 
pursued  in  an  awakening  season,  it  will  be  useful  to  remind  you 
here  of  two  or  three  important  facts  in  God's  dispensations  towards 
his  visible  Church. 

First.  There  is  no  special  divine  promise  given  in  the  Scriptures 
to  any  gospel  minister,  that  his  labors  will  be  blessed  with  a 
general  awakening  of  sinners,  and  with  the  conversion  simul- 
taneously of  many  under  his  ministry.  The  promises  given  to 
ministers  are  sufficiently  ample,  but  expressed  wisely  and  in 
general  terms.  The  Saviour  has  promised  to  be  with  them  always ; 
to  strengthen,  aid,  and  comfort  them  under  their  various  trials ;  to 
use  them  as  instruments  of  blessing  to  others,  and  through  them 
to  "  bless  the  provisions  of  his  house,  and  to  feed  his  poor  with 
bread."  But  there  are  no  particular  promises  in  the  Word,  that 
any  particular  number  shall  be  converted,  or  that  many  shall  be 
converted  at  once,  under  the  ministry  of  any  man. 

There  is,  then,  a  divine  and  holy  sovereignty  which  the  Spirit 
of  God  has  reserved  to  himself  in  this  matter.  He  will  give,  and 
he  will  withhold,  in  measure  and  manner  as  seemeth  good  in 
his  sight.  He  will  impart  of  his  influence  in  refreshing  drops,  or 
in  gentle  and  insinuating  dews  of  the  night,  or  in  abundant  rains, 
according  to  the  good  pleasure  of  his  will.  This  he  has  done 
through  the  ages  past ;  this  he  will  continue  to  do  till  the  mil- 
lennial period,  during  which  (as  he  has  especially  promised)  he  will 
pour  out  his  grac'e  upon  the  human  family,  like  floods  upon  the 
dry  ground.  Accordingly  we  find,  that  even  the  ministry  of  the 
great  apostle  of  the  Gentiles  served  to  exhibit  this  sovereignty  of 
the  Holy  Spirit,  In  some  places  where  he  ministered,  none  were 
awakened ;  in  other  places,  two  or  three  were  converted ;  and  in 
other  places  again,  many  were  renewed,  and  the  harvest  was  great. 
"  For  the  wind  bloweth  where  it  listeth." 


Lect.  XXXV.]  Religious  Revivals.  587 

On  tlie  review,  then,  of  the  past  operations  of  the  Spirit  in  con- 
nection with  the  preaching  of  ministers  and  its  effects,  we  discover, 
that  in  the  works  of  awakening  and  of  conversion,  (for  they  are 
distinct  operations,  and  by  no  means  inseparable,)  the  Iloly  Spirit 
has  been  pleased  to  pursue  two  methods,  viz : 

I.  Ordinarily^  he  has  brought  his  Word  home  to  the  hearts  of 
sinners,  by  awakening  one  or  a  few  from  time  to  time,  so  that  his 
work  did  not,  from  the  small  number  impressed,  excite  public 
observation,  or  produce  a  general  religious  excitement.  After 
Paul  had  preached  at  Athens,  we  discover  the  Holy  Spirit  to  have 
wrought  by  the  Word  on  the  minds  of  a  few  persons ;  but  no 
such  awakening  and  movement  among  the  people  as  was  seen  at 
Jerusalem  on  the  day  of  Pentecost. 

Indeed,  the  greater  number  of  Christians  through  every  age 
past,  and  all  the  world  over,  have  been  effectually  called  by  the 
Word  and  Spirit  in  times  of  no  general  revival.  They  seemed  to 
be  awakened  alone,  or  associated  with  a  very  few  in  the  congre- 
gation; in  a  year,  from  one  to  a  dozen  would  seek  and  give 
evidence  of  conversion.  Thus  ordinarily  does  the  Holy  Spirit 
operate  in  adding  to  the  churches  from  year  to  year.  And  who 
shall  prescribe  to  God  a  different  course  in  the  bestowment  of  his 
blessings?  and  who  will  undertake  to  dictate  that  He  shall  not 
save  a  few,  but  many  at  once?  Eather  should  we  ever  wonder 
and  rejoice  that  one  sinner  is  brought  to  repentance,  than  to  feel 
discontented  that  our  ministrations  do  not  result  in  general  and 
powerful  awakenings. 

Take  a  score  and  a  half  of  years,  where  the  gospel  is  faithfully 
preached,  and  count  the  number  awakened  and  truly  converted, 
and  they  will  be  found  nearly  equal  to  the  number  of  those  Avho, 
during  the  same  period,  have  given  evidences  of  piety  in  a  con- 
gregation in  which  a  religious  excitement  has  existed ;  and  such 
extended  calculations  it  is  the  duty  of  pastors  to  make,  before 
they  speak  disparagingly  of  the  ordinary  operations  of  the  Holy 
Spirit  in  the  gospel  kingdom. 

These  facts,  however,  are  overlooked  by  some  ministers  and 
professing  Christians,  who  seem  to  be  quite  miserable  if  tliere  be 
no  religious  excitement  all  around  them.  Ready  are  they  to 
think  and  say,  "  that  there  is  little  religion,  little  of  the  S})irit  of 
God  in  a  congregation,  when  there  is  no  general  awakening  in  it." 


588  Pastoral  Duties.  Lect.  xxxv. 

The  scriptural  indications  of  steady  piety,  substantial  godliness 
of  life,  purity  of  morals,  regular  observance  of  divine  ordinances, 
and  Church,  order  and  beauty,  go  in  their  estimation  for  nothing. 
If  the  Holy  Spirit  will  not  operate  as  they  wish,  they  intimate 
"  that  he  does  not  operate  at  all."  I  need  not  point  to  the  wick- 
edness of  such  thoughts  and  sentiments,  but  remark,  that  those 
persons  ought  (though  I  know  they  will  not)  suspect  the  reality 
of  their  own  conversion,  who  cannot  enjoy  the  comfort  of  religion 
but  under  the  influence  of  a  religious  excitement.  This  feverish 
religion,  which  must  have  stir  around  it,  and  which  requires  pub- 
licity to  keep  it  in  holy  action,  is  not  a  sound  state  of  the  mind. 
It  is  one  of  the  deceits  of  Satan.  When  the  ministry  of  the 
Wesleys  in  England  was  blessed  to  the  awakening  of  many,  an 
excitement  arose  which  was  marked  in  many  places,  particularly 
in  the  city  of  Bristol,  with  violent  nervous  affections,  which  pros- 
trated the  body,  yet  left  the  mind  free  to  think.  Wesley  thought 
that  God  here  interposed  by  miracles,  to  bear  testimony  to  his 
Word.  Certain  it  is,  however,  that  a  party  was  formed  among 
the  Methodists,  who  considered  conversion  to  be  connected  with 
these  excitements.  Hence,  to  keep  religion  alive,  they  set  them- 
selves to  create,  by  various  means,  periodical  excitements.  But 
John  Wesley  himself  lived  to  see  among  his  disciples,  that  great 
stir  and  agitation  in  public  worship,  in  prayer  and  class-meetings, 
did  not  indicate  the  promotion  of  true  religion.  "  Our  people,"  he 
said,  "  have  a  great  deal  of  religion  abroad,  but  I  am  afraid  too 
little  piety  at  home." 

Let  the  pastor  here  remember  to  adore  the  Holy  Spirit,  by  re- 
joicing in  the  discovery  of  his  agency  in  human  hearts,  when  he 
awakens  men  one  by  one.  Let  him  preach  the  Word ;  be  instant 
in  season  and  out  of  season ;  and  if  one  and  another  are  succes- 
sively, and  without  exciting  observation,  impressed  and  converted, 
let  him  give  thanks,  and  persevere  patiently  in  his  work.  In  this 
course  some  excellent  missionaries  among  the  heathen  have  spent 
their  days,  bringing  now  and  then  a  lost  sheep  into  the  fold,  but 
witnessing  no  extensive  awakenings ;  and  they  shall  not  lose  their 
reward. 

But  it  is  an  interesting  fact,  that  occasionally,  in  one  or 
more  congregations,  the  Holy  Spirit  departs  from  his  ordinary 
method  in  adding  converts  to  the  Church,  and  operates  with  great 


Leot.  XXXV.]  Religious  Revivals.  589 

power  upon  the  souls  of  many  sinners  at  once.  This  he  did  at 
Jerusalem  on  the  day  of  Pentecost,  and  in  many  places  where  the 
gospel  was  first  preached ;  this  he  did  at  the  Keforraation  in  Ger- 
many, Scotland,  and  other  countries.  This  the  Spirit  of  God  has 
done  in  our  own  country,  in  instances  too  numerous  to  be  men- 
tioned here  ;  for  it  is  just  as  easy  for  divine  power  to  operate  upon 
the  hearts  of  many  sinners,  as  to  awaken  one  individual  out  of  a 
multitude.     "  When  he  worketh,  who  shall  let  it  ?" 

There  is,  then,  in  truth,  a  divine  influence  attending,  at  some 
times  and  in  some  places,  the  Word  preached,  which  produces  a 
general  awakening  or  religious  concern  among  those  who  have  it. 
This  event  is  known  to  be  an  uncommon  one,  and  therefore  at- 
tracts special  attention.  It  is  often  called  a  eevival,  because  it 
generally  results  in  reviving  religion  in  the  souls  of  the  godly, 
and  in  the  increase  of  converts.  But,  strictly  speaking,  a  general 
awakening  and  a  general  revival  of  religion  are  not  one  and  the 
same  thing.  The  former  may  exist  to  a  considerable  extent,  where 
there  is  little  of  the  latter.  Occasionally,  during  the  dark  ages,  ' 
the  minds  of  multitudes  were  agitated  with  a  religious  concern, 
which  did  not  result  in  a  true  revival,  but  in  an  increase  of  super- 
stitions. The  bones  may  be  shaken,  even  so  far,  that  bone  may 
come  to  its  bone,  and  yet  there  may  be  no  life  in  the  body.  This 
leads  me  to  state, 

II.  Another  important  fact  in  relation  to  this  subject,  viz: 
That  the  Spirit  of  God  may  communicate  so  much  power  to  the 
AYord,  as  to  produce  a  general  aivaJcening,  not  with  a  view  to  con- 
vert many  thereby,  but  particularly  for  the  further  trial  of  the 
hearts  of  sinners  under  the  dispensations  of  the  gospel. 

Every  conscience,  enlightened  by  the  Holy  Spirit  in  the  dis- 
covery of  guilt  and  danger,  is  not  accompanied  with  a  heart 
renewed  hy  divine  grace.  Every  sinner  awakened  is  not  converted; 
nor  is  the  Spirit  of  God  hound  to  convert  those  whose  fears  he 
alarms;  he  may,  through  the  Word,  extend  his  operations  just  as 
far  as  he  pleases,  and  he  may  cease  to  operate  when  he  pleases. 

Now,  what  is  true  of  the  operations  of  the  Spirit  in  relation  to 
an  individual,  mny  be  and  sometimes  is  true  of  his  operations  in 
relation  to  a  midtitude.  He  may  awaken  many  together,  and  con- 
vert but  few.  He  may  fill  the  public  mind  with  a  religious  con- 
cern, and  still  withhold  his  renewing  grace ;  in  consequence  of 


590  Pastoral  Duties.  [Lect.  XXXV. 

wticli,  the  general  awakening  may,  througli  the  depravity  and 
pride  of  the  human  heart,  result  in  more  evil  than  good,  and  acquire 
ultimately  more  the  character  of  a  judgment  than  of  a  blessino-. 

In  the  purposes  of  Infinite  Wisdom,  it  may  be  necessary  to  de- 
velop the  strength  of  sin,  not  only  under  the  ministrations  of  the 
gospel,  but  under  the  power  of  strong  convictions  and  awaken- 
ings. Accordingly,  in  past  dispensations,  we  perceive  that  rains 
of  awakenings  have  descended  upon  ground  which,  notwithstand- 
ing, brought  forth  "  thorns  and  briers."  The  generation  that  came 
out  of  Egypt  saw  the  works  of  God  at  the  Red  Sea,  and  rejoiced ; 
and  at  Mount  Sinai,  they  saw  the  majesty  of  Deity ;  they  were 
generally  awakened  and  troubled  in  mind ;  yet  they  were  so  far 
from  being  converted,  that  they  dechned  and  perished  in  the  wil- 
derness. Other  parts  of  the  history  of  the  Israelites  serve  to  illus- 
trate the  same  fact. 

Let  the  pastor  in  the  Christian  Church  therefore  be  wise  in  the 
observance  of  the  various  operations  of  the  Holy  Spirit,  and  never 
conclude  that,  if  there  be  a  general  excitement,  there  must  of 
course  be  an  extensive  blessing,  and  a  great  revival  of  religion. 
For  a  great  excitement  may  be  a  great  trial  of  the  hearts  of  men, 
on  which  they  may  fail,  grieve  the  Holy  Spirit  in  various  ways, 
and  exhibit  httle  improvement. , 

This  fact,  while  it  serves  to  explain  to  us  hoio  religion  has  corae 
to  decline  soon,  in  a  country  and  among  a  people,  immediately  after 
a  great  awakening  has  occurred,  should  excite  us  much  to  prayer^ 
that  awakenings  may  result  in  conversions,  and  prove  rich  and 
substantial  blessings  to  the  Church ;  and  should  render  pastors, 
amid  awakenings,  uncommonly  vigilant  and  incorruptibly  faithful. 
The  reasons  which  render  such  pastoral  vigilance  in  times  of 
awakening  an  important  duty,  I  shall  now  state. 

1.  It  is  the  duty  of  the  Christian  pastor  to  be  always  faithful, 
laborious,  and  vigilant ;  but  when  the  Word  preached  is  instru- 
mental through  the  agency  of  the  Holy  Spirit  in  aiuahening  many 
at  once,  and  in  exciting  a  general  religious  concern,  then  his  faithfal- 
ness  and  his  vigilance  in  the  gospel  service  should  he  doubled ;  for 
religious  excitements,  as  is  well  known,  have  a  most  powerful 
tendency  to  bring  into  action  that  principle  which  our  Creator  has 
superadded  to  our  moral  constitution,  as  an  auxiliary  to  the  sense 
of  duty,  and  which  is  denominated  sympathy. 


Lect.  XXXV.]  Beligioiis  Revivals.  591 

That  there  is  such  a  principle,  every  one  knows ;  and  its  opera- 
tions are  such,  and  so  strong,  that  Adam  Smith  has  attempted  to 
explain  from  this  single  principle  all  the  phenomena  of  moral  per- 
ception. His  theory  is  erroneous;  yet  when  so  much  has  been 
ascribed  to  sympathy^  we  are  called  to  look  at  this  principle,  and 
carefully  note  its  operations  and  effects  in  certain  circumstances. 

Now  the  operations  and  effects  of  sympathy,  when  excited  in 
consequence  of  what  has  transpired  in  social  meetings,  have  been 
both  curious  and  surprising.  Under  the  impulse  of  this  principle, 
large  companies  have  been  known  to  be  affected  with  joy,  sorrow, 
lassitude,  and  melancholy,  without  perceiving  any  rational  cause 
for  these  various  feelings.  I  shall  not  here  detail  facts,  seemingly 
of  an  extraordinary  character,  which  those  who  have  searched  into 
the  human  constitution  have  stated  to  be  the  effects  of  sympathy ; 
but  hasten  to  remark,  that  the  operations  of  this  principle  as  seen 
in  society,  have  been  eagerly  snatched  at  by  infidels  and  other 
enemies  of  true  religion,  as  sufficient  to  account  for  those  strong 
and  extended  feelings  which  characterize  religious  awakenings.  It 
has  been  said,  that  in  religious  excitements  there  is  no  agency  of 
the  Holy  Spirit,  no  divine  power  or  influence ;  for  the  whole  of 
what  is  exhibited,  remarkable  as  it  may  be,  is  produced  by  sym- 
pathy. 

This  we  deny,  and  consider  the  sentiment  to  be  blasphemous  and 
erroneous,  even  in  a  philosophical  j^oint  of  view;  for,  letting  alone 
what  the  Scripture  saith  on  this  all-important  subject,  sympath;y 
alone  cannot  account  for  all  the  effects  produced  in  those  religiou? 
awakenings  which  result  in  real  conversions.  A  number  of  persons 
are  awakened  at  once  by  the  Word  spoken,  an,d  their  concern  of 
mind  is  secret  and  unperceived.  Here  can  be  no  operation  what- 
ever of  sympathy.  Sympathy,  moreover,  imparts  no  light  to  the 
understanding ;  it  gives  no  knowledge  of  divine  truths :  and  though 
it  may  bring  the  affections  into  strong  exercise  for  a  time,  yet  it 
produces  no  radical  change  of  heart,  no  permanent  holy  princi- 
ples of  action.  But  where  the  gracious  influences  of  God's  Holy 
Spirit  are  imparted,  there  is  light,  knowledge ;  the  simple  become 
wise,  and  the  depraved  are  transformed  into  new  creatures  in 
Christ. 

But  while  there  is  a  divine  agency  in  real  general  awakenings 
under  the  gospel,  those  awakenings  occur  among  sinful  men  who 


592  Pastoral  Duties.  [Lect.  XXXV. 

have  the  principle  of  sympathy  in  their  constitution.  And  this  prin- 
ciple, let  me  observe,  is  liable  to  be  brought  into  vigorous  action 
under  a  religious  excitement,  in  the  minds  of  those  on  whose  hearts 
the  Holy  Spirit  does  not  operate.  "When  one  or  two  are  awakened, 
as  weeks  roll  away,  their  concern  of  mind  is  first  concealed  by 
themselves,  then  known  to  a  few;  and  in  the  whole  process  of  the 
change,  there  is  no  occasion  created  by  their  exercises  on  which 
the  sympathy  of  others  can  be  excited. 

But  very  different  is  it  during  a  general  religious  excitement.  Such 
an  excitement,  it  is  well  known,  addresses  itself  most  powerfully 
to  our  sympathy,  and  calls  this  principle  into  vigorous  and  exten- 
sive action.  Many  around  us  are  troubled  in  mind,  many  weep, 
some  rejoice,  all  are  variously  agitated;  a  religious  movement  is 
every  where  discoverable,  and  religious  meetings  to  keep  up  the 
excitement  are  frequent.  Can  it  then  be  surprising  that  the  sym- 
pathy of  those  who  behold  such  scenes  should  be  awakened  ?  No ; 
this  principle  is  a  chord  which  will  vibrate  at  the  touch  of  such 
displays  of  religious  affection.  It  is  a  combustible  portion  of  the 
human  mind,  which  without  a  spark  of  divine  influence  will  be 
easily  ignited,  and  burn  furiously.  These  facts  have  been  devel- 
oped in  every  extensive  awakening.  They  were  known  in  Eng- 
land, under  the  ministry  of  Whitefield  and  the  Wesleys ;  under 
the  ministry  of  Tennent,  Davenport,  and  others ;  and  during  the 
great  revival  in  Kentucky,  when  persons  were  seen  to  fall  through 
sympathy,  who  had  no  previous  concern  of  mind,  no  conviction 
of  their  guiltiness  before  Grod. 

So  well  is  this  fact  known,  that  those  persons  who  are  anxious 
to  acquire  fame,  and  extend  their  influence  by  means  of  religious 
excitements,  soon  form  plans  and  arrange  their  measures  so  as  to 
operate  upon  sympathy.  Their  skill  in  the  mechanism  of  their 
arrangements  is  great,  their  belief  in  the  simple  power  of  the 
Word  is  feeble,  and  they  judge  from  their  own  experience  of  it. 

Be  this,  however,  as  it  may ;  when  it  is  perceived  that  religious 
awakenings  call  sympathy  into  action,  how  watchful  should  the 
Christian  pastor  be  over  the  operation  of  this  principle,  and  re- 
quire that  those  who  profess  to  be  exercised  in  religion  should  be 
actuated  by  a  higher  principle.  In  this  case,  he  will  not  hurry 
the  reception  of  members ;  he  will  not  be  duped  by  the  exhibition 
of  those  feelings,  and  even  tears,  which  sympathy  so  readily  pro- 


Lkct,  XXXV.]  Religious  Revivals.  593 

duces,  nor  by  that  zeal  which  it  creates,  nor  that  rehgious  cant 
which  it  so  easily  learns  to  use ;  but  take  time,  require  knowledge, 
repeated  self-examination,  self-abasement,  and  the  renunciation  of 
self-riiz;htcousness.  If  the  work  in  the  human  heart  be  of  God, 
it  will  stand,  for  it  is  a  work  for  eternity ;  and  humble  souls  are 
afraid  of  being  deceived,  and  are  not  the  fi-rst  to  cry  out,  "Receive 
us  ;  we  are  surely  converted." 

2.  Another  consideration,  enforcing  the  duty  of  pastoral  vigi- 
lance in  times  of  general  awakening,  is  the  fact  that  men  are 
inclined  to  conform  to  the  existing  predominant  influence  in  society, 
whatever  it  may  he.  Hence  we  hear  much  of  the  influence  of 
fashion,  and  the  force  of  popular  opinion ;  and  in  consequence  of 
their  sway  in  society,  some  writers  have  spoken  of  a  principle 
existing  in  the  human  constitution  which  they  call  the  2^^'inciple 
of  assimilation.  Be  this  as  it  may,  we  know  that  in  awakening 
seasons  wickedness  and  infidelity  are  arrested  in  their  course,  and 
religion  is  rendered  fashionable,  and  has  for  a  time  a  commanding 
influence  over  many  minds.  Hence  not  a  few  persons,  who  were 
wont  to  follow  the  multitude  to  do  evil  when  irreligion  was  pre- 
dominant and  strict  godliness  decried,  are,  when  the  current  has 
changed,  and  religious  feeling  become  fashionable,  seen  again  to 
imitate  the  many,  to  become  quite  reformed  and  religious,  and 
sometimes  to  render  themselves  quite  conspicuous  in  season  of 
aAvakenings,  by  their  fervent  prayers  and  enthusiastic  boldness 
and  zeal.  Into  this  course  they  are  the  more  freely  impelled,  by 
the  well-known  fact  that  piety  is  always  respectable  in  good  soci- 
ety, and  that  their  respectability  will  be  promoted  by  professions 
of  religion. 

Now,  when  from  such  motives,  sinners,  in  a  time  of  general 
awakenings,  are  seen  to  hurry  into  the  communion  of  the  Church, 
deceiving  themselves  and  imposing  upon  the  godly,  how  careful 
ought  the  pastor  to  be  in  the  examination  of  their  principles  and 
in  checking  their  ardor !  how  vigilant  in  inculcating  much  prayer 
and  self-examination  ;  in  requiring  knowledge  of  divine  truth,  and 
in  affording  time  for  serious  reflection  1  For  if  the  human  heart 
be  actuated  by  no  higher  principle  than  assimilation,  it  will  proba- 
bly happen  that  such  heart  will  return  to  its  folly  (unless  restrained 
by  the  fear  of  church  discipline)  whenever  rehgion  declines  again. 

38 


594  Pastoral  Duties.  [Lect.  XXXV. 

This  will  account  for  tlie  apostasies  that  are  seen  soon  after  an 
awakening  has  subsided.     But  take  another : 

3.  Pastors  are  also  urged  to  great  vigilance,  in  times  of  gen- 
eral awakenings,  by  the  fact  that  the  slavish  fear  of  hell  operates 
powerfully  at  such  times  in  making  professors  of  religion.  All 
know  that  they  are  sinners,  soon  to  die  and  to  pass  into  eternity ; 
and  under  the  ministrations  of  the  gospel,  most  men  believe  in  a 
future  state  of  existence,  in  a  judgment  to  come,  and  in  the  future 
punishment  of  the  wicked ;  and  though  in  the  pursuit  of  pleasure, 
and  amid  the  toils  and  anxieties  of  business,  conscience  may  sleep, 
and  "the  terrors  of  the  Lord"  be  so  much  lost  sight  of  as  to 
create  no  alarm,  yet  there  is  generally  in  human  minds  a  secret 
fear  connected  with  every  serious  contemplation  of  death  and 
eternity. 

Now,  this  fear  becomes  strong  and  perceptible  in  seasons  of 
extensive  awakenings.  The  sinner  is  no  longer  ashamed  to  show 
it,  for  almost  all  around  him  exhibit  either  concern  of  mind,  or 
the  peace  arising  from  the  enjoyment  of  religious  comforts.  The 
example  of  the  many  who  are  engaged  in  seeking  mercy  serves  to 
impress  the  thoughtless  with  a  conviction  of  the  importance  of 
religion,  and  of  the  reality  of  their  danger ;  to  make  them  more 
attentive  to  the  Word  spoken ;  to  rouse  their  consciences  into 
action,  and  to  awaken  their  fear  of  future  damnation. 

And  this  fear  alone  will  prompt  sinners  to  do  much  in  a  religious 
way.  It  will  cause  them  to  weep  and  pray  much;  to  practise 
many  self-denials ;  to  be  active  in  religious  service,  zealous  of  cer- 
tain good  works,  and  prepared  to  make  religious  professions.  Far, 
very  far  will  it  impel  them,  while  their  hearts  are  yet  unrenewed. 

How  vigilant  therefore  should  the  pastor  be  in  times  of  excite- 
ment, over  the  interests  of  his  Master's  kingdom ;  guarding  the 
Church  against  those  who,  if  they  are  received,  will,  from  their 
leading  principle  of  action,  settle  down  into  formal  Christians; 
and  striving  to  prevent  men  from  deceiving  themselves !  Fearlessly 
should  he  stand  at  the  gate  of  Zion,  and,  regardless  of  every  im- 
portunate request  to  enter,  require  a  better  principle  of  action  than 
the  fear  of  hell.  "  Thou  believest,"  he  should  say,  "  that  there  is 
one  God ;  thou  doest  well :  the  devils  also  believe,  and  tremble." 

4.  Another  argument  in  support  of  the  required  duty  of  pas- 
toral vigilance  in  seasons  of  awakenings,  is  afforded  by  the  fact. 


Leot.  XXXV.]  Religious  Revivals.  595 

tHat  when  the  profession  of  religion  becomes  fashionable,  the  strony 
principle  of  self-righteousness  will  press  forward  to  unite  in  such 
profession.  Such  profession  will  be  regarded  as  an  important 
item  in  the  structure  which  the  self-righteous  attempt  to  erect  for 
their  own  salvation.  The  Pharisees  were  warm  professors  of 
religion.  I  need  not  enlarge  here.  If  the  Christian  minister  is 
solicitous  to  serve  his  God,  and  to  preserve  his  church  pure,  he 
will  be  careful  to  require  the  most  decided  submission  to  the 
righteousness  of  God;  the  most  entire  reliance  upon  the  Lord 
Jesus  Christ  for  salvation. 

5.  One  consideration  more  let  me  mention,  by  which  the  duty 
of  pastoral  vigilance  in  seasons  of  general  awakening  is  enforced. 
It  is  this :  In  such  seasons,  the  pastor's  own  heart  is  deeply  affected, 
and  its  various  affections  are  much  excited;  his  joy  is  awakened 
in  the  view  of  God's  work ;  he  perceives  many  striving  to  enter 
in  at  the  strait  gate ;  he  sympathizes  with  those  in  distress ;  he 
rejoices  with  those  who  have  found  the  one  pearl  of  great  price, 
and  all  his  feelings  become  tender. 

Now,  in  this  state  of  mind,  unless  he  has  grace  to  be  vigilant,  he 
will  be  led  to  open  the  door  too  freely  and  too  wide  for  admission 
into  the  Church.  He  will  yield  too  much — in  pitying  others  in 
their  distresses — ^to  ignorance,  to  a  general  desire  to  be  religious, 
and  to  join  the  pious;  while  he  ought  to  stop  awhile  to  instruct, 
to  examine,  to  undeceive  the  presumptuous,  and  to  require  better 
evidences  of  conversion. 

And  while  acting  under  this  tenderness  of  spirit  too  precipi- 
tately, may  not  Satan  stir  up  his  pride  to  make  the  number  of 
converts  as  large  as  possible?  We  have  seen  that  exaggerated 
accounts  of  converts  have  been  animadverted  upon  by  judicious 
men  in  the  papers,  even  after  lax  admissions  had  been  practised. 

To  the  above  I  would  now  add  the  following,  regarding  the 
manner  of  exercising  this  pastoral  vigilance. 

The  arguments  which  we  have  just  offered,  render  the  pastoral 
duty  on  which  we  insist,  very  plain.  But  the  important  question 
still  remains  to  be  answered :  Hoio,  or  in  what  ivay,  is  this  vigilance 
to  be  exercised  in  seasons  of  general  awakenings  ?  In  answer  to 
this  question,  we  observe. 

First.  That  the  pastor  should  be  careful  not  to  adopt  those  mea- 
sures during  general  awakenings,  nor  to  indulge  in  those  preach- 


596  Pastoral  Duties.  [Lect.  XXXV. 

ings  wliich  would  have  a  tendency  to  bring  those  principles  and 
passions  into  action  which,  operate  to  mislead  sinners^  and  to  give 
them  wrong  opinions  of  their  own  state,  and  wrong  notions  of 
religion. 

1.  His  measures  in  such  seasons  of  excitement  must  not  be  such 
as  to  excite,  in  a  high  degree,  either  sympathy  or  slavish  fear.  He 
must  discourage  in  worship,  or  in  social  meetings  for  prayer  and 
conference,  loud  and  hysterical  outcries,  weepings,  and  groanings 
and  shoutings.  These  things  have  been  artfully  encouraged  by 
some  to  affect  the  minds  of  the  hearers,  to  create  sympathetic 
emotions  and  frights,  as  though  the  force  of  truth  and  the  energy 
of  the  Holy  Spirit  were  not  sufficient  to  produce  awakening  and 
conversion.  Hence  many  converts  of  men  have  been  produced, 
who  were  not  the  converts  of  God.  The  Methodists  formerly 
wrought  much  in  this  way,  though  experience  has  taught  them 
better.  And  it  is  on  the  same  principle  that  the  Eoman  Catholics 
exhibit  images  of  the  Saviour  expiring  on  the  cross,  and  endeavor 
to  overpower  the  soul  by  strains  of  exquisite  music.  These  are 
not  God's  means  of  grace. 

2.  To  prevent  the  undue  operation  of  sympathy,  the  pastor 
should  not  congregate  the  excited  in  one  place,  apart  from  the  con- 
gregaiion.  He  may  require  the  aids  of  young  converts  in  prayer- 
meetings,  but  avoid  making  the  meeting  to  be  composed  of  the 
awakened  alone.  Such  assemblies  have  almost  always  been  the 
parents  of  fanaticism,  by  giving  to  certain  minds  an  impulse 
towards  that  high  degree  of  excitement  which  made  their  religion 
to  consist  wholly  of  feeling,  instead  of  knowledge  and  faith.  Let 
the  church  meet  and  worship,  and  let  the  pastor  converse  and 
pray  with  individuals  apart. 

8.  Anxious-meetings,  therefore,  for  the  same  and  other  reasons, 
are  not  to  he  recommended.  These  meetings  are  very  favorable  to 
ministers  who  have  themselves  no  religious  experience.  What  is 
to  be  said  at  such  meetings  to  the  excited,  can  be  easily  said  by 
those  who  have  experienced  no  change  of  heart.  Such  sayings 
as  these:  "Come  to  Christ;  submit  immediately;  you  will  be 
damned  if  you  do  not  submit ;  this  moment  repent,  and  turn  to 
God ;  don't  hesitate,  or  tarry  in  the  plain ;  escape  for  your  life ! 
Can't  you  give  up  your  heart?  you  can  if  you  will.  Have  you 
now  a  comfortable  hope?"     All  this  may  be  repeated  by  one  who 


Lkct.  XXXV.]  Heh'gious  Revivals.  597 

knows  no  more  of  true  repentance,  and  of  actual  coming  to  Christ, 
and  closing  with  him,  than  the  horse  that  grazes  in  the  plain. 
And  it  is  to  hide  the  want  of  experience,  that  measures  have  been 
invented  by  which  it  is  so  easy  "to  wrap  it  up." 

But  apart  from  this  consideration,  anxious-meetings  are  objec- 
tionable, because  they  afford  no  sufiicient  time  to  ascertain  whether 
convictions  of  sin  are  from  enlightened  views,  deeply  seated  in  the 
mind,  or  whether  the  present  distress  is  not  the  mere  offspring  of 
the  slavish  fear  of  hell,  powerfully  excited  by  being  told  that 
damnation  awaits  one  who  does  not  instantly  give  his  heart  to 
God.  They  afford  no  sufficient  time  for  the  awakened  to  ascer- 
tain, amid  their  excited  and  bewildered  feelings,  the  proper  cha- 
racter of  their  wishes,  desires,  and  feelings.  The  heart,  we  know, 
is  incomparably  deceitful.  How  often  is  the  sincere  and  expe- 
rienced Christian,  after  much  deliberation,  perplexed  in  trying  to 
perceive  the  predominance  of  a  holy  principle  amid  the  conflicts 
of  sin  and  grace  in  his  soul !  "What,  then,  must  be  the  state  of 
one  who  has  just  been  awakened,  who  is  called  to  answer  from 
agitated  and  hurried  feelings,  and  who  has  not  any  acquaintance 
with  the  proper  evidences  of  the  new  birth !  Many  an  answer 
has  been  given  to  questions  in  anxious-meetings,  without  due  and 
prayerful  examination ;  and  when  a  sinner  has  once  committed 
himself,  and  been  hurried  into  the  communion  of  the  Church  in 
this  way,  he  settles  down  into  the  opinion  that  he  is  a  Christian, 
and  also  that  religion  is  easily  acquired;  that  you  can  believe 
when  you  please,  and  be  converted  just  as  easy  as  to  remain 
unconverted.  Converts  of  this  description  will,  when  their  zeal 
wears  a  little  out,  trouble  the  Church,  and  prepare  for  more  serious 
and  disastrous  changes. 

4.  I  shall  not  detail  any  additional  considerations,  save  one.  It 
is  this :  For  no  useful  purpose  is  there  a  necessity  for  anxious-meet- 
ings. There  have  been  extensive  awakenings,  and  great  revivals, 
in  Europe  and  America;  revivals,  the  happy  eflects  of  which  have 
been  seen  for  two  generations,  and  during  half  a  century,  without 
anxious-meetings,  and  their  usual  concomitants.  When  we  there- 
fore look  at  the  evils  springing  from  them,  we  must  say  they  are 
not  even  ex^pedient. 

Second.  But  the  pastor,  during  a  general  awakening,  must  see 
to  it  that  he  does  not  preach  imprudently  nor  erroneously. 


598  Pastoral  Duties.  [Lect.  xxxv. 

Much  evil  lias  arisen  from  wrong  preachings  during  excitements. 
From  this  source  have  flowed  many  fanatical  sects.  Exceedingly- 
careful  therefore  should  the  pastor  be,  that  he  preach  the  words  of 
soberness  and  truth,  not  only,  but  preach  them  in  due  harmony. 

1.  Preaching  merely  to  excite  the  feelings,  without  enlightening 
the  understanding ;  to  create  alarm,  without  exhibiting  the  Saviour 
in  his  of&ces  and  his  moral  excellences,  is  altogether  wrong.  If 
Christianity  is  not  light,  knowledge,  wisdom,  but  only  excitement 
and  zeal,  it  cannot  be  from  God,  But  men  are  so  constituted  that 
the  doctrines  which  they  receive  are  the  impulse  to  their  action  ; 
and  if  that  doctrine  be  not  true,  it  must  be  false.  Simon,  the 
sorcerer,  was  as  much  moved  in  his  course  by  doctrine  as  the 
apostle  Paul.     All  the  wicked  have  their  doctrines. 

2.  Preaching  merely  about  damnation  and  the  terrors  of  hell, 
so  as  to  drive  men  into  the  communion  of  the  Church  through 
slavish  fear,  and  to  say  little  about  Christ,  and  salvation  through 
free  grace,  is  not  to  preach  the  gospel,  but  to  mislead  sinners,  and 
fill  the  Church  with  self-righteous  professors,  settled  on  their  lees. 
Some  are  anxious  only  to  awaken  through  fear ;  and  the  awakened, 
in  their  view,  are  the  converted,  if  they  will  join  the  Church.  This 
is  awful  deception.  True  religion  springs  from  the  knowledge  and 
the  reception  of  Christ ;  and  it  is  love,  and  not  fear,  that  lies  at  the 
foundation  of  evangelical  repentance.  While  therefore  the  danger 
of  sinners  be  exposed,  let  that  "gospel  which  is  the  power  of 
God  unto  salvation"  be  much  preached. 

3.  But,  above  all,  let  no  errors  be  preached,  in  order  to  increase 
the  number  of  apparent  converts.  The  whole  system  of  Popery 
is  founded  on  two  principles,  viz :  that  the  depravity  of  the  heart 
is  easily  overcome ;  and  secondly,  that  slavish  fear  and  self- 
righteousness  constitute  the  very  essence  of  religion.  Now,  in 
some  excitements,  of  late,  there  is  an  alarming  approximation 
towards  those  two  principles  by  certain  preachers ;  for  they  pro- 
claim that  it  is  as  easy  for  a  sinner  to  repent  and  believe,  as  to 
continue  impenitent  and  unbelieving.  How  a  man  who  has  expe- 
rienced the  power  of  religion  can  preach  this,  it  is  difficult  to  con- 
ceive. They  try  to  hurry  sinners  into  the  Church,  by  saying  that 
they  must  repent  immediately  or  be  lost  for  ever,  which  they  have 
no  authority  for  saying,  and  which  the  providence  of  God,  in 
numerous  instances,  shows  to  be  a  falsehood  after  they  have  said  it. 


Lect.  XXXV.]  Religiovs  Revivals.  599 

They  make  light  of  the  resisting  moral  power  of  sin ;  converts  to 
be  the  zealous  members  of  a  religious  party,  and  the  righteousness 
of  Christ  to  be  scarcely  necessary  for  the  sinner's  pardon, 

I  shall  not  enlarge  here,  but  proceed  to  observe,  that  all  such 
errors  will  show  their  unhappy  effects,  both  amid  and  after  excite- 
ments. Let,  then,  the  pastor  make  no  compromise  with  human 
depravity,  and  thereby  set  aside  the  necessity  of  the  agency  of  the 
Holy  Spirit  in  conversion,  for  this  error  tends  directly  to  Socinian- 
ism.  Let  him  preach  the  truth  with  all  solemnity,  and  leave  it  to 
work  its  way,  through  the  operations  of  a  higher  power.  Let  his 
aim  be  to  humble  the  sinner  deeply,  to  make  him  solicitous  to 
experience  those  divine  influences,  without  which  the  dead  may 
indeed  be  dressed  np  in  the  garments  of  the  living,  and  be  changed 
into  nominal  Christians  and  self-righteous  professors,  but  cannot 
be  made  to  live.  Let  him,  in  a  word,  so  preach  "that  Christ  shall 
be  seen  to  be,"  in  the  work  of  salvation,  what  Paul  describes  him 
to  be,  "  all  in  all." 

We  shall  close  this  lecture  with  a  few  additional  directions. 

(1.)  Let  the  pastor  set  his  face  against  every  thing  during  a  reli- 
gious awakening  that  verges  towards  undue  excitement  and  fana- 
ticism; inculcating  the  importance  of  secret  prayer,  searchings  of 
Scripture,  and  careful  examinations,  as  the  heart  is  deceitful  above 
all  things,  and  as  every  grace  of  the  divine  life  has  its  counterfeit. 
Good  will  arise  from  showing  the  difference  between  true  and  false 
repentance,  living  and  dead  faith,  false  and  true  hope, 

(2.)  Let  the  pastor  dwell  much,  in  his  sermons,  on  the  necessity/  of 
humility  and  i^ovei^ty  of  spirit;  discountenancing  forwardness,  rash- 
ness, and  extravagance  of  every  kind,  which  in  some  new  profes- 
sors are  apt  to  appear  under  the  name  of  zeal  for  religion.  It  is 
by  the  sweetness  of  holiness,  and  tenderness  of  love,  and  not  by 
the  fire  of  zeal,  that  our  religion  is  to  recommend  itself  to  others. 

(3.)  Let  the  pastor  not  be  too  hasty  in  showing  his  new  converts, 
in  calling  them  up  to  pray  frequently  in  j^uUic  2yrayer-7neetinys,  but 
rely  more  upon  the  prayers  of  old  and  experienced  Christians, 
Some  men  become  professors  at  such  times  Avho  are  naturally 
talkative  and  eloquent ;  hence  they  grow  before  others  in  the  gift 
of  prayer.  Of  these  gifted  men  in  prayer  let  the  pastor  beware. 
They  soon  learn  to  know  that  they  have  a  superior  gift.  They 
often,  when  encouraged,  assume  too  much,  and  seek  to  be  leaders. 


600  Pastoral  Duties.  [Lect.  XXXV. 

Almost  all  who  trouble  a  church,  in  and  after  an  excitement,  are 
those  who  have  much  gift  in  prayer,  with  little  grace. 

(4.)  Let  the  pastor  watch  over  his  own  spirit.  Sometimes  it 
happens,  not  only  that  his  own  natural  ardor  of  mind  is  much 
increased  in  a  season  of  awakening,  but  that  so  many  ardent 
minds  are  brought  near  and  around  him,  that  he  is  liable  to  be 
unduly  excited,  and  in  this  state  to  say  and  do  things  which  ought 
to  be  left  unsaid  and  undone.  Davenport  split  upon  this  rock ; 
and  Whitefield  committed,  in  the  ardor  of  his  first  successful 
ministry,  many  errors  which  he  in  after  life  acknowledged  and 
regretted.  Let  the  pastor,  then,  be  unusually  sober  and  watchful. 
To  operate  in  an  extensive  revival,  and  to  maintain  a  dignified 
and  exalted  character,  requires  much  grace. 

(5.)  Let  the  pastor  do  his  utmost  to  keep  down  the  spirit  of  censo- 
riousness^  which  is  liable  to  arise  and  wax  strong  under  a  general 
awakening.  The  subjects  of  such  awakening  are  excited,  and  in 
this  state  they  are  often  seen  to  judge  rashly  concerning  the  state 
of  others,  and  to  speak  of  those  Christians  who  do  not  exhibit  the 
like  warmth,  as  having  no  religion,  as  being  unconverted,  and 
enemies  to  God's  work.  Ah !  let  us  be  careful  here,  walking 
humbly  and  inoffensively,  and  pitying  those  who  lag  behind,  and 
praying  for  them,  instead  of  using  censorious  language.  Some 
of  these  laggers-behind  have  gone  on  steadily  in  their  Christian 
course,  when  bright  stars  have  fallen,  and  been  extinguished. 
"Be  not  high-minded,  but  fear."* 

(6.)  Let  the  pastor  call  loudly  for  the  proper  fruits  of  conversion, 
in  a  life  of  godliness,  in  good  works ;  and  require  that  Christians 
should  do  more  than  others,  and  exhibit  a  sterling  and  elevated 
morality. 

But  let  him  not,  in  the  midst  of  an  awakening,  divert  the  atten- 
tion of  the  people  from  religion  to  the  building  of  a  new  house  of 
worship,  or  set  them  about  raising  his  own  salary.  "  There  is  a 
time  for  all  things." 

(7.)  Let  not  the  pastor  so  talk,  or  preach,  as  if  there  could  be  no 
religion  without  excitement.  Into  this  serious  error  some  have 
fallen.  Hence,  when  the  awakening  ceased,  instead  of  rejoicing 
in  the  piety  and  order  of  the  Church,  they  have  been  dissatisfied, 
and  run  into  measures  calculated  to  produce  artificial  excitements. 

(8.)  Let  the  pastor  not  run  to  publish  in  the  newspapers  an  account 


Lectt.  XXXV.]  Religious  Revivals,  601 

of  tlie  revival ;  and  if  lie  be  called  upon  by  distant  Christian 
friends  to  write  such  an  account  for  their  information,  let  him 
avoid  all  exaggeration  and  vaporing.  Let  his  account  be  modest 
and  simple,  praising  God,  and  forgetting  himself. 

Such  extravagant  accounts  have  been  pubhshed  as  to  sink  revi- 
vals in  the  public  estimation. 

(9.)  Let  the  pastor  be  careful  to  have,  himself,  a  private  conver- 
sation with  every  one  who  professes  to  be  exercised  in  religion, 
and  who  offers  for  full  communion.  Such  private  converse  and 
examination,  as  it  admits  of  every  thing  being  said  with  delibei'a- 
tion,  and  of  the  unqualified  being  kept  back  by  tender  advices, 
without  paining  their  minds,  is  all-important,  and  the  neglect  of  it 
has  led  to  great  evils.  In  many  places  where  awakenings  have 
existed,  pastors  have  preached,  and  presently  twenty  or  twenty -live 
have  offered  themselves  for  admission,  one  half  of  whom  have 
not  conversed  with  the  pastor.  Now,  in  such  a  collection,  the 
examination  of  individuals,  considering  that  all  are  more  or  less 
affected,  must  be  slight.  But  what  is  worse,  individuals  are 
brought  under  temptation  to  say  any  thing  rather  than  not  be 
admitted  with  others.     To  which,  let  me  add : 

10.  Let  the  pastor,  after  conversing  with  individuals,  seek  from 
Christians  who  dwell  near  them  information  concerning  them  as 
exercised  and  converted  persons. 


LECTURE    XXXVI 


PASTORAL   DUTIES — ^THE  SUBJECT  CONTHSTUED. 
PASTORAL  INSTRUCTION  BY  EXAMPLE. 

In  one  of  our  early  Lectures  on  Pastoral  Theology,  it  was  said 
that  the  duties  of  the  pastoral  office  may  be  comprehended  under 
the  terms  instruction  and  government ;  and  that  instruction  com- 
prises two  things,  viz :  First.  Instruction  by  words ;  and,  Second, 
Instruction  by  example. 

How  the  pastor  is  to  instruct  by  words,  in  the  various  pastoral 
duties  of  praying,  preaching,  administering  the  sacraments,  cate- 
chizing, and  visiting  families  and  individuals,  we  have  shown  in 
the  preceding  lectures. 

We  must  now  direct  your  attention  to  the  pastoral  duty  of  in- 
structing those  under  his  charge  by  his  Christian  Example. 
Precept  teaches,  but  example  moves. 

That  the  Christian  pastor  is  to  promote  the  interests  of  the  gos- 
pel by  his  example,  is  a  fact  so  obvious,  that  were  nothing  said  in 
Scripture  on  this  subject,  we  should  infer  it  from  the  connection 
which  his  office  has  with  the  great  end  which  the  gospel  is 
intended  to  subserve,  under  the  moral  government  of  God.  But 
the  Holy  Spirit  has  spoken  very  particularly  by  Paul  in  1  Tim. 
iv.  12:  "Be  thou  an  example  to  the  believers."  "Example," 
"ri'Troc,"  "a  figure,  model,  pattern."  Here  the  word  is  used  figur- 
atively, and  has  an  allusion  to  those  who  taught  the  art  of  writing, 
and  placed  before  their  scholars  "copies"  to  bo  imitated.  Now, 
such  copies  should  the  lives  of  Christian  pastors  be.  The  epistles 
of  Paul  to  Timothy  afford  other  passages,  which  have  in  view  the 
same  important  object. 


Lbct.  XXXVI.]  Ministerial  Example.  003 

What  Christian  ministers  ought  to  be,  is  plainly  to  be  perceived 
in  those  places  where  the  Saviour  calls  them  "the  light  of  the 
world"  and  "  the  salt  of  the  earth." 

We  hasten,  then,  to  observe,  that  if  the  pastor  is  to  instruct  by 
his  example,  its  great  lineaments  must  be  displayed  in  three  par- 
ticulars, viz: 

I.  In  the  performance  of  duties  required. 

II.  In  avoiding  those  vices  which  are  forbidden.     And, 

III.  In  bearing  trials  with  patience  and  fortitude. 

In  the  performance  of  duties  required,  the  pastor  must  be  an 
example  to  the  people  committed  to  his  care,  and  to  all  around 
him. 

I.  The  duties  required  of  us,  it  is  well  known,  respect,  first, 
God ;  second,  our  fellow-men ;  and,  third,  ourselves. 

1.  The  duties  which  we  owe  to  God,  consist, 

(1.)  In  holy  affections  of  the  heart,  and  in  those  effects  which 
such  affections,  wherever  they  exist,  produce  in  the  conduct  of 
life. 

(2.)  Our  affections  towards  God  cannot  be  seen  by  others  as 
they  exist  in  the  mind,  but  are  to  be  perceived  through  our  tem- 
per and  our  conformity  to  the  Divine  will,  expressed  in  the  Sacred 
Scriptures. 

Now,  in  such  conformity  of  temper  and  life,  the  Christian  pas- 
tor must  be  an  "  example  to  others."  Eminent  piety  should 
appear  in  his  temper.  "  Holiness  unto  the  Lord"  should  be  in- 
scribed upon  all  his  conduct. 

(3.)  In  particular,  he  should  set  himself  to  imitate  his  divine 
Master.  Paul  did  this ;  and  in  doing  this,  he  knew  that  his  ex- 
ample would  be  a  proper  pattern  for  others  to  copy  after.  "Be 
ye  followers  of  me,"  said  he,  "  even  as  I  also  am  of  Christ." 

In  copying  after  the  example  of  the  Saviour,  the  Christian 
pastor, 

(4.)  Will  show  that  he  loves  God  above  all ;  and  that  this 
supreme  love  of  God  prompts  him  to  take  the  deepest  interest  in 
the  promotion  of  the  glory  of  God,  and  to  make  that  glory  the 
great  end  to  which  he  refers  his  thoughts  and  actions. 

He  will  also,  in  imitation  of  his  Master,  "  give  himself  unto 
prayer,  reverence  God's  Word,  and  observe  the  ordinances  of 
God's  house.     These  sacred  ordinances,  I  need  not  say,  must  be 


604  Pastoral  Duties.  [Lect.  XXXVI. 

observed  by  tlie  pastor  in  the  exercise  of  faith,  hope,  and  love,  in 
a  manner  externally  solemn,  and  comporting  with  their  sanctity 
and  design. 

Especially  must  the  pastor  religiously  devote  to  God  that  por- 
tion of  time  called  the  Lord's  day.  But  I  need  not  enlarge  here, 
but  remark  further, 

2.  That  the  pastor  must  be  an  example  in  the  performance  of 
those  duties  wliich  respect  our  fellow-men.  Those  duties  are  various. 
They  relate  to  different  persons,  and  if  neglected,  will  expose  the 
pastor  to  severe  animadversions.  Let  a  minister  be  learned  and 
eloquent;  let  him  talk  very  piously;  yet  if  he  be  unjust  in  his 
censures,  mifaithful  to  his  word,  unkind  in  his  disposition,  avari- 
cious, quarrelsome,  proudand  obstinate,  he  will  command  little 
respect.  His  morality  should  be  more  elevated  and  pure ;  his 
self-denial  with  respect  to  worldly  enjoyments  more  decided;  and 
his  whole  conduct  towards  others  more  expressive  of  the  kind 
and  benevolent  affections  than  those  of  ordinary  characters. 

(1.)  He  should  be  rigidly  just  and  honest  in  his  dealings.  Many 
will  endeavor  to  take  advantage  of  him  in  trade  and  in  market. 
He  will  be  cheated  in  bargaining,  even  by  professors  of  religion ; 
but  be  it  so :  rather  than  imitate  such  in  talents  and  arts  of  this 
kind,  let  him  suffer  loss,  and  appear  a  simpleton  in  bargaining 
rather  than  a  knave. 

I  shall  not  enter  into  particulars.  At  the  commencement  of  these 
lectures,  and  when  speaking  of  the  qualifications  for  the  pastoral 
of&ce,  I  had  occasion  to  speak  of  various  graces  which  regulate  and 
adorn  the  conversation  of  ministers  of  the  Word  whom  God  ap- 
proves.    Let  it  be  suf&cient  to  observe, 

(2.)  That  the  pastor  should  give  unequivocal  evidence  of  being 
a  "  hver  of  good  men.''^  He  must  converse  with  all ;  but  it  should 
be  seen  that  he  holds  in  higher  esteem,  and  draws  into  his  intimacy 
and  confidence  persons  of  distinguished  piety.  Unhappily  this  is 
not  always  done  by  those  who  have  the  oversight  of  a  church. 
There  are  pastors  who  keep  the  pious  who  are  poor,  and  who 
are,  though  well  to  live,  undistinguished  in  the  world  of  fashion 
and  wealth,  at  a  distance  from  them,  while  their  intimate  friends 
and  associates  are  those  who  exhibit  very  little  of  the  divine  life, 
but  are  the  great  and  elevated  in  society.  Does  not  the  apostle 
James  speak  pointedly  in  reproof  of  such  conduct,  James  ii.  ? 


Lect.  XXXVI. ]  Ministerial  Example.  605 

and  is  not  the  adage  true,  wlien  applied  to  ministers  and  their 
associates,  "that  birds  of  a  feather  will  flock  together?"  How 
exemplary  in  this  respect  were  those  eminent  servants  of  Christ 
who  have  just  gone  home,  Kodgers,  Livingston,  Witherspoon, 
and  Dwight ;  they  treated  the  irreligiously  great  with  polite  atten- 
tion, and  were  willing  that  they  should  bring  gold  and  fine  linen 
to  aid  in  the  structure  of  the  tabernacle ;  but  their  intimate  and 
confidential  friends  were  those  who  were  known  to  love  their 
Master  and  their  Saviour  in  sincerity. 

So  also  we  should  be  respectful  to  the  in'eligious  who  are  ele- 
vated in  society,  and  try  to  save  their  souls ;  but  we  shoidd  so  act 
as  never  to  leave  it  a  matter  of  doubt  by  any,  tliat  ive  love  tlie  pious 
most,  though  their  circumstances  in  life  may  be  ordinary.  We  must 
be  decidedly  "  lovers  of  good  men ;"  and  also, 

(3.)  "  Lovers  of  hospitality,''''  temperate  in  all  things,  humble  and 
harmless. 

(4.)  Especially  should  a  Christian  pastor  show  that  he  can  endure 
injuries  witJi  patience;  that  he  can  forgive  those  who  despitefully 
use  him ;  and  not  only  suffer  in  the  spirit  of  meekness,  but,  in  his 
intercourse  with  various  classes  of  men,  manifest  a  kind,  benevo- 
lent, merciful,  and  sweet  disposition.  If  a  pastor  is  ready  to  take 
fire  at  every  injury  he  receives,  or  discovers  in  his  intercourse 
with  men  a  hasty  and  litigious  spirit,  he  will  ill  recommend  the 
religion  of  Jesus  to  others.  Chrysostom  and  Martin  Luther  often 
injured  the  cause  of  Christ  by  their  violent  passions. 

If  a  pastor  is  very  zealous  in  preaching  the  duty  of  contribut- 
ing to  the  funds  of  missionary  and  benevolent  societies,  while  he 
manifests  himself  an  avaricious  and  niggardly  disposition,  the  in- 
consistency will  soon  be  perceived,  and  injure  both  his  character 
and  ministry.  But  in  showing  mercy  and  doing  good,  let  him  in 
the  exercise  of  sound  discretion  go  to  the  extent  of  his  temporal 
means,  and  by  his  example  stimulate  his  flock  "to  go  and  do 
likewise." 

It  is  an  honor  to  the  ministry  at  this  day,  that  they  lead  in  all 
benevolent  and  useful  undertakings.  Certain  it  is,  "good  will  to 
men"  should  be  inscribed  upon  their  conduct,  as  it  is  upon  their 
religion. 

I  have  spoken  of  prudence  and  other  virtues  before.  I  shall 
hasten  to  say. 


606  Pastoral  Duties.  [Lkct.  XXXVI. 

(5.)  That  in  Ms  own  family^  tlie  pastor,  in  performing  the  duties 
which  relate  to  others,  must  exhibit  a  fair  example  of  the  benign 
and  blessed  effects  of  that  religion  of  which  he  is  a  teacher. 

He  must  rule  his  own  house  well ;  this  must  be  done  bj  regular 
domestic  worship,  by  instruction,  by  reproof,  and  by  the  example 
of  a  sweet  and  holy  temper  and  carriage. 

The  eyes  of  parishioners  look  sharp  into  a  pastor's  dwelling, 
and  mark  his  temper  and  habits  there.  They  want  to  know  what 
he  is  at  home,  and  they  have  a  right  to  know  it ;  though  the 
means  by  which  some  attempt  to  acquire  this  knowledge  are  base 
and  reprehensible.  They  will  employ  servants  to  carry  news, 
and  by  this  very  course  corrupt  good  servants,  and  finally  disturb 
in  no  small  degree  the  peace  of  a  pastor's  family.  You  will  know 
more  of  these  facts  hereafter. 

But,  in  preparation  for  these  and  other  domestic  trials,  resolve 
to  observe  double  circumspection  in  your  own  house.  Put  no 
confidence  in  servants,  unless  their  goodness  and  fidelity  have 
been  long  tried  and  clearly  evinced ;  and  let  your  whole  conduct 
in  your  family  be  dignified  and  pious.  Guard  against  ill-temper ; 
make  those  near  you  to  respect,  if  they  will  not  love  you ;  and  if 
children  and  servants  will  be  wicked,  let  them  have  no  excuse  for 
their  conduct,  either  in  your  laxity  or  undue  rigor  in  the  exercise 
of  government,  or  in  your  careless  walk  and  neglect  of  duty. 

3.  I  shall  not  dwell  upon  the  example  which  the  pastor  should 
exhibit  in  performing  the  duties  which  he  owes  to  himself  and 
family.  For  many  things  to  be  stated  here  will  be  mentioned  in 
speaking, 

II.  Of  that  example  which  the  pastor  must  set  in  avoiding  those 
vices  tvhich  are  forbidden. 

1.  Avarice  must  be  avoided.  The  pastor  must  not  be  "  a  lover 
of  filthy  lucre." 

2.  Ambition  must  be  avoided.  "  He  must  not  be  high-minded." 
This  passion — that  is  to  say,  an  inordinate  desire  of  honors  and 
preferments — ^has  given  rise  to  many  heresies,  and  been  the  parent 
of  the  whole  Papal  hierarchy.  Under  its  influence,  ministers 
envy  one  another,  and  defame  one  another.  Under  its  influence 
a  pastor  is  discontented  with  his  situation  among  a  plain  people, 
and  aims  to  occupy  a  great  church  in  a  great  city,  for  which 
he  is  but  slenderly  qualified. 


Lect.  XXXVL]  Ministerial  Example.  607 

3.  He  must  avoid  excess  in  eating  and  drinldnrj.  "  Gluttony" 
was  formerly  charged  upon  the  clergy  as  being  a  very  prevalent 
sin.  The  instances  are  at  this  day  few.  But  it  is  to  be  lamented 
that  so  many  ministers  of  the  gospel  have  of  late  years  been 
addicted  to  the  intemperate  use  of  spirituous  liquor.  Some  bright 
stars  have  been  extinguished  by  this  low  and  beastly  vice.  To 
support,  therefore,  the  character  of  the  ministry,  and  to  operate 
against  a  sin  so  exceedingly  prevalent  in  this  country,  let  pastors 
exhibit  the  greatest  temperance.  "  They  must  not  be  given  to 
wine :"  nor  is  this  sufficient ;  they  must  discountenance  the  unne- 
cessary use  of  spirituous  liquor  by  their  example.  They  must  be 
abstemious,  sober,  and  self-denied. 

4.  To  which  let  me  add,  that  a  pastor  must  avoid  any  thing 
that  looks  Hke  habitual  fretfulness  and  discontentment.  Fretfulness 
will  show  itself  in  our  domestic  relations  principally.  It  disturbs 
the  peace  of  others;  it  renders  us  those  who  are  hard  to  be 
plfeased.  Besides  its  sinfulness,  it  is  in  a  gospel  minister  an  undig- 
nified habit,  and  calculated  to  render  his  company  very  disagree: 
able,  if  not  disgusting. 

From  his  own  house,  a  pastor  may  carry  this  unhappy  temper 
into  his  pastoral  relations,  and  let  it  appear  in  conversation  and  at 
consistorial  meetings.  Whatever  then  a  people  may  do  to  render 
his  situation  comfortable,  he  is  not  satisfied.  His  mind  is  full  of 
discontent,  and  his  mouth  is  full  of  complaints  and  groanings. 
He  is  always  overloaded  with  troubles.  Every  thing  disturbs 
him.  Such  a  pastor  ought  to  inquire  whether  he  finds  substantial 
7-est  in  religion ;  and  whether  an  habitually  discontented  person 
can  be  at  peace  with  God,  though  he  be  at  war  with  his  divine 
providence.  How  different  was  Paul's  temper !  and  how  differ- 
ent ought  every  Christian  pastor  to  be !  Certain  it  is,  a  minister 
of  Christ  should  be  an  example  in  amiability  of  disposition  and 
in  contentment  of  mind.  This  leads  me  to  observe,  that  his 
example  should  extend, 

5.  To  his  bearing  loith  firmness  the  adversities  by  which  he  is 
tried. 

The  Holy  Spirit  enjoins  it  upon  all  Christians  to  "be  patient 
in  tribulation,"  and  "  to  endure  hardships,  like  good  soldiers  of 
Jesus  Christ ;"  and  should  not  the  Christian  pastor  go  before  his 
flock  in  the  })orforniance  of  tliis  duty  ? 


608  Pastoral  Duties.  [Lect.  XXXVI. 

When  lie  is  afflicted  in  his  family,  shall  he  repine,  and  discover 
excessive  sorrow  ?  No ;  he  must  set  a  bright  example  of  resig- 
nation. 

6.  When  he  is  persecuted  abroad,  he  acts  ill  if  he  rushes  into 
contentions,  displays  great  irritation,  and  seeks  revenge.  Let  him 
show  that  he  can  bear  patiently,  suffer  unrighteously,  and  yet  be 
happy,  because  "  the  Spirit  of  glory  and  of  God  resteth  upon 
those  who  are  persecuted  for  righteousness'  sake."  But  I  shall 
dismiss  this  branch  of  the  subject  with  observing, 

That  the  necessity  and  importance  of  such  an  example  as  we 
have  insisted  upon,  are  so  evident,  that  to  detail  the  jjroofs  at 
large  to  those  who  believe  the  Scriptures,  and  desire  to  serve  the 
Lord  Christ  in  the  ministry  of  his  Word,  would  be  almost  wasting 
time.  I  shall  therefore  just  remark,  that  such  a  holy  example  by 
a  pastor  is  important, 

(1.)  Because  the  nature  of  the  pastoral  office  and  all  its  obliga- 
tions require  it. 

(2.)  Because,  without  it,  a  Christian  minister  injures  the  cause 
which  his  public  discourses  profess  to  advocate.  He  grieves  the 
pious,  upholds  the  wicked,  exposes  religion  to  the  ridicule  of  its 
enemies,  brings  reproach  upon  the  ministry,  destroys  his  own 
usefulness,  and  retards  the  growth  of  the  Church,  etc.,  etc. 

Such  an  example  is  necessary,  also, 

(3.)  Because  it  is  the  only  evidence  which  the  pastor  can  give 
of  his  own  conversion,  and  of  his  sincerity  in  his  sacred  profession. 
His  words  of  pious  import  are  worse  than  nothing^  if  contradicted 
by  his  temper  and  conduct,  etc. 

(4.)  Because  a  pastor  who  is  wanting  in  pious  example  displeases 
God.     See  Lev.  x. 

(5.)  Because  the  influence  of  example  is  required  to  influence 
the  minds  of  the  people.     And, 

(6.)  Because  a  pastor's  own  interest,  comfort,  peace,  and  useful- 
ness, stand  inseparably  connected  with  such  example.  The  most 
unhappy  beings  on  the  face  of  the  globe  are  usually  those  who 
preach  the  gospel,  and  set  a  perverse  example  to  others.  They 
are  at  war  with  their  own  consciences,  and  who  does  not  despise 
them  ? 
y  '  ni.  I  shall  now  conclude  these  Lectures  on  Pastoral  Theology, 
with  first  oflPering  some  considerations  exciting  to  the  faithful  per- 


Lect.  XXXVL]  Minviterial  Example.  009 

formance  of  pastoral  duties ;  and,  second,  presenting  additional 
considerations  to  support  and  comfort  faithful  pastors  under  the 
dijjiculties  and  trials  of  the  gospel  ministry.  These  two  particu- 
lars comprehend  the  last  branch  of  pastoral  theology ;  for  you 
remember  the  definition  formerly  given  of  this  theology,  "  that  it 
is  a  science  which  treats,  not  only  of  the  qualifications  and  duties, 
but  also  of  the  trials,  encouragements,  and  consolations  of  the 
Evangelical  Pastor." 

1.  In  offering,  then,  some  excitements  to  the  faithful  discharge 
of  pastoral  duties,  I  proceed  to  observe,  that  the  Christian  pastor 
may  be  animated  to  holy  diligence  by  the  consideration, 

(1.)  That  he  derives  his  commission  from  God,  and  that  in  this 
great  work  he  is  a  special  servant  of,  and  a  fellow-laborer  together 
with,  God.  This  consideration  dwelt  upon  the  mind  of  the  apostle 
Paul,  and  animated  him  in  his  course.  "I  serve  God,  and  I  am 
his,"  was  his  exciting  reflection.     "Whose  I  am,  whom  I  serve." 

A  similar  commission  had  the  Master  of  assemblies.  The  Son 
of  God  came  and  preached  the  gospel.  Angels  have  been  de- 
lighted to  be,  so  far  as  they  could,  employed  in  this  noble  service. 
The  best  and  noblest  of  men  have  been  engaged  in  it,  and  endured 
its  various  trials.  Prophets  and  apostles  are  the  predecessors  of 
the  ministers  of  the  Word. 

(2.)  Another  animating  consideration  to  the  Evangelical  Pastor, 
is  that  which  the  design  and  object  of  his  office  afford. 

Why  has  God  instituted  the  gospel  ministry  ?  To  save  immor- 
tal souls !  What  is  the  end  for  which  a  divine  commission  to  preach 
the  AVord  is  put  into  the  hands  of  certain  men  ?  It  is  not  a  com- 
;iiission  to  heal  bodily  sickness,  nor  to  instruct  men  in  the  arts 
and  sciences ;  not  to  deliver  lectures  on  policy  and  government, 
but  to  make  known  the  great  salvation  of  God,  and  to  act  in  sub- 
ordination to  the  Saviour  himself,  in  plucking  brands  out  of  the 
burning,  and  destroying  the  kingdom  of  darkness.  How  inferior 
is  every  other  work  in  which  the  powers  of  intelligent  creatures 
can  be  employed,  when  compared  with  this !  What  high  interests 
are  here  involved !  Look  back,  and  compare  the  course  of  Paul 
the  apostle  with  that  of  Alexander  the  Great !  The  one  is  em- 
ployed in  a  work  of  heavenly  benevolence,  and,  amid  all  his  suf- 
ferings and  contumelies,  sustains  the  exalted  character  of  one  of 
the  greatest  benefactors  of  the  human  race ;  the  other  resembles 
39 


610  Pastoral  Duties.  [Lect.  XXXVI. 

the  lion,  rusliing  forward  to  exhibit  his  strength  in  slaying  more 
than  he  can  devour. 

Let  the  Christian  pastor  often  reflect  upon  the  inestimable  value 
of  one  jDrecious  soul ;  and  that  in  the  gospel  service  he  is  to  work 
for  the  saving  of  souls ;  and  that  through  the  eternal  ages  and  in 
brighter  worlds  it  may  often  be  said  of  him,  that  he  was  instru- 
mental in  saving  more  souls  than  one,  to  be  his  companions  in 
bliss. 

(3.)  But,  in  addition,  to  those  powerful  considerations,  what  ex- 
citement must  the  Evangelical  Pastor  find,  in  the  thought  of  what 
he  owes  to  that  Saviour  who  died  for  him  on  the  tree  of  the  cross, 
and  through  whose  infinite  compassions  he  has  been  enrolled 
among  the  redeemed  from  everlasting  destruction ! 

AVhy  did  Saul  of  Tarsus  hasten,  after  his  conversion,  from 
Damascus  into  the  regions  of  Arabia,  to  preach  the  gospel  ?  Why 
did  he  speed  his  course  afterwards  to  the  cities  and  provinces  of 
the  Gentiles,  to  make  known  that  Jesus  was  the  Saviour  of  the 
world,  and  that  sinners  might  "be  reconciled  to  God  by  his 
death  ?"  Did  he  not  know  that  the  world  would  hate  and  perse- 
cute him,  that  the  Jews  would  conspire  against  him  to  kill  him, 
and  that  the  abettors  of  idolatry  would  show  him  no  mercy  ? 
Yes,  he  knew  it  all ;  and  he  soon  felt  the  keenness  of  those 
resentments,  the  cruelties  of  those  hatreds,  which  spring  from 
opposition  in  religion.  Why  then  did  he  not  "confer  with  flesh 
and  blood,"  and  decline  "to  serve  the  Lord  Christ?"  Paul  tells 
us  the  reason :  "  His  grace  to  me,"  he, says,  "  was  exceeding  abun- 
dant," I  w^as  in  the  very  suburbs  of  hell,  but  his  mercy  inter- 
posed ;  his  arm  snatched  me  out  of  the  bottomless  pit,  into  which 
I  was  ready  to  fall ;  never  shall  I  be  able  to  repay  the  debt  of 
gratitude  which  I  owe  him.  Let  my  sufferings  and  trials  in  the 
gospel  service  be  what  they  may,  I  will  preach  "the  excellency 
of  the  knowledge  of  Christ."  I  will  tell  lost  sinners  that  there 
is  a  Saviour  of  infinite  power  and  compassion,  and  urge  them  to 
come  to  him.     "  For  me  to  live  is  Christ,  and  to  die  is  gain." 

And  should  not  the  same  grateful  and  noble  sentiment  live  in 
the  heart  of  every  Christian  pastor  "  whose  name  is  noAV  written  up 
among  the  living  in  Jerusalem?"  Who  and  what  is  he?  Does 
he  not  owe  as  much  to  the  Lord  Jesus  Christ  as  Paul  did  ?  Is  he 
not  saved  out  of  the  same  pit,  by  the  same  grace,  and  to  be  an 


Lect.  XXXVI.]  Ministerial  Example.  ^H 

heir  of  the  same  eternal  glory  ?  Can  he  be  too  thankful  ?  can  he 
love  too  much,  and  can  he  do  and  suffer  too  much  in  evidence  of 
his  gratitude  and  affection  ? 

Let  then  the  pastor  feel  all  his  indebtedness  to  his  Redeemer, 
and  he  will  go  on  in  his  service  with  a  spirit  that  no  discourage- 
ments can  break,  with  a  courage  that  no  difficulties  can  deter. 

2.  But  the  gospel  service,  if  there  be  trials  of  a  peculiar  kind 
connected  with  it,  has  its  peculiar  consolations  too.  Let  these 
consolations  be  his  additional  excitement  to  duty. 

(1.)  His  Master  is  with  him.  "  Lo !  I  am  with  you  alway, 
even  unto  the  end  of  the  world." 

(2.)  The  Spirit  of  God  is  promised  to  be  his  helper  and  com- 
forter, so  that  he  shall  say  from  experience,  "  When  I  am  weak, 
then  am  I  strong." 

(3.)  He  has  the  sweet  consciousness  arising  from  his  engaged- 
ness  in  a  work  calculated  to  promote  the  best  interests  of  men. 

(4.)  And  he  has  the  promise  that  he  shall  not  labor  in  vain,  nor 
lose  his  reward.  "  If  he  suffer  with  his  Saviour,  he  shall  also 
reign  with  him."  "If  he  turn  many  to  righteousness,  he  shall 
shine  as  a  star  in  the  midst  of  the  firmament."  It  was  to  his 
ministers  particularly  that  the  Saviour  said:  "Be  thou  faithful 
unto  death,  and  I  will  give  thee  a  crown  of  life." 

What  were  the  consolations  of  the  mighty  conquerors  of  the 
world,  of  Julius  Caesar,  Tamerlane,  and  others,  when  compared 
wdth  those  of  Paul  or  Peter,  who,  looking  upon  their  success  in 
the  conflict  with  the  powers  of  sin  and  darkness,  and  upon  intel- 
ligent creatures  turned  from  lying  vanities  to  God,  could  say, 
"Ye  are  our  hope,  our  joy,  our  crown  of  rejoicing  I"  Mark  the 
conqueror  of  the  world,  Alexander  the  Great,  in  his  last  moments, 
when,  recovering  from  a  fit  of  inebriation,  he  bequeaths  a  kingdom 
which  he  could  no  longer  hold  "  to  the  most  worthy ;"  and  then 
turn  to  the  apostle  of  the  Gentiles,  who  is  heard  to  say :  "  The 
hour  of  my  departure  is  at  hand.  I  have  fought  the  good  fight,. 
I  have  finished  my  course,  I  have  kept  the  faith.  Henceforth 
there  is  laid  up  for  me  a  crown  of  righteousness  which  the  Lord, 
the  righteous  Judge,  shall  give  me  in  that  day." 

But  if  the  consolations  of  the  foithful  pastor  are  so  rich,  how 
sad  must  be  the  feelings,  how  dark  the  prospects  of  the  minister 
of  Christ  who  has  become  tired  of  his  service,  and  returned  to  the 


612  Pastoral  Duties.  [Lect.  XXXVI. 

friendship  of  the  world,  and  who  has  been  instrumental,  by  his 
unfaithfulness  and  example,  in  preventing  sinners  from  entering 
into  the  kingdom  of  heaven ! 

(5.)  It  remains  to  be  observed,  that  the  Evangelical  Pastor  is 
further  excited  to  labor  in  the  cause  of  his  Master,  by  the  con- 
sideration that  he  shall  soon  be  called  to  render  in  his  account  of 
the  manner  in  which  he  has  executed  the  trust  reposed  in  him. 

The  years  of  human  life  here  are  few ;  the  years  expended  in  the 
gospel  ministry  usually  one  half  less.  Then  comes  eternity  with 
its  awful  realities.  Then  follows  judgment  with  its  solemn  scenes. 
Then  Jesus  shall  descend  from  heaven,  and  the  pastor  and  his 
flock  shall  appear  before  him  to  give  their  account ;  account  by 
the  pastor,  of  what?  of  the  praises  which  he  has  received  as  a 
pulpit  orator,  of  the  riches  which  he  has  amassed,  of  the  honors 
which  he  has  acquired  ?  No ;  but  of  the  good  he  has  attempted 
to  do,  by  his  faithfulness  and  example  in  converting  sinners,  in 
opposing  the  progress  of  error  and  delusion,  in  maintaining  and 
propagating  sound  doctrine,  in  pressing  sinners  to  enter  in  at  the 
strait  gate,  and  in  building  up  the  Church  of  God. 

Let  the  pastor  think  of  this  solemn  account,  and  he  will  be 
steadfast  amid  trials,  and  seek  to  be  approved  in  the  last  great  day 
by  Him  who  shall  judge  the  quick  and  the  dead. 

Let  me  now  present  some  additional  considerations,  to  support 
faithful  pastors  under  trials  inseparable  from  the  sacred  ministry. 

These  trials,  creating  difficulties,  are  of  two  kinds,  each  of  which 
has  its  appropriate  source  of  consolation. 

First.  The  first  kind  are  common.,  because  all  faithful  ministers 
and  all  true  Christians  in  a  certain  measure  participate  in  them. 
For  the  pastor  is  exposed  to  the  common  afiiictions  of  life.  He 
also  may  lose  his  health,  his  property,  his  dearest  relatives  and 
friends.  He  also  walks  in  an  ensnaring  world,  and  is  exposed  to 
the  fiery  darts  of  the  Evil  One.  But  apart  from  these  ordinary 
afiiictions,  the  faithful  pastor,  in  common  with  his  brethren  in  the 
gospel  ministry,  has  to  encounter  certain  difficulties  which  meet 
him  in  the  execution  of  his  office.  The  temper  and  habits  of  the 
world  are  opposed  to  the  truths  and  precepts  of  religion ;  the 
rich  and  great  and  fashionable  are  averse  to  practical  godliness; 
and  the  wicked  are  anxious  to  free  themselves  from  every  restraint 
which  the  divine  laws  impose  upon  them  as  intelligent  creatures. 


Lect.  XXXVL]  Ministei-ial  Example.  613 

Hence  ministers  of  the  "Word  are  called  to  epdure  "  the  contra- 
diction of  sinners ;"  a  contradiction  which  sometimes  uses  all  the 
weapons  of  infidelity  and  false  philosophy,  and  sometimes  dis- 
covers itself  in  direct  enmity.  Hence  they  are  exposed  to  the 
opposition  which  the  course  of  fashion  creates,  and  are  obliged  to 
stem  a  torrent  which  sets  with  a  mighty  force  against  all  serious- 
ness and  living  unto  God. 

But  the  ministers  of  the  Word  have  also  to  contend  with  sin  in 
their  own  hearts,  and  are  exposed  to  particular  assaults  of  the 
Adversary.  The  flesh  tempts  at  one  time  to  slothfulness  and 
laxit}^,  at  another  time  to  discouragements ;  and  if  the  heart 
through  grace  be  strong,  and  external  trials  be  few,  ministers  will 
then  have  much  to  vex  and  try  them  in  their  own  families.  The 
Devil  has  often  much  to  do  in  the  families  of  faithfid  ministers,  so 
that  they  are  often  obliged  to  go  bowed  down  with  domestic 
troubles  into  the  sanctuary. 

But  under  the  pressure  of  these  various  trials,  there  are  three 
sources  whence  the  pastor  may  draw  consolation. 

1.  If  the  affliction  be  ordinary,  he  has  all  the  precious  promises 
given  to  the  children  of  God  for  his  consolation. 

If  the  trial  be  one  connected  with  his  office,  and  if  it  be  on 
account  of  his  attachment  to  God  and  his  cause,  and  his  faithful- 
ness in  doing  the  work  of  the  Lord,  he  may  confidently  ask  for 
the  Divine  help,  and  resi  assured  that  God  will  either  remove  it,  or 
overrule  it  for  good.  It  is  to  his  ministers  particularly  that  it  is 
•said,  under  the  pressure  of  affliction,  "  My  grace  is  sufficient  for 
thee,  and  my  strength  is  perfect  in  thy  weakness." 

A  faithful  servant  in  executing  his  Master's  will  never  fails  of 
protection.  That  protection  is  sometimes  given  by  converting  the 
worst  enemies  into  the  best  friends ;  sometimes  it  is  imparted  by 
invigorating  the  graces  of  the  Spirit  in  the  heart  of  the  pastor,  so 
that  he  preaches  and  prays  better,  and  has  more  seals  to  his  min- 
istry, brighter  evidence  of  his  own  interest  in  the  Divine  love 
under  afflictions  than  in  visible  prosperity. 

The  happiest  times  of  a  pastor  are  not  those  in  which  he  is 
most  free  from  trial.  Indeed,  at  such  times,  when  there  is  tran- 
quillity all  around  him,  let  him  guard  against  inward  declensions 
and  the  neglect  of  duty.     But, 

2.  Opposition  of  a  certain  kind  is  an  evidence  that  a  pastor  is 


Q14.  Pastoral  Duties.  [Lect.  XXXVL 

well  employed.     He  may  therefore  rejoice  under  the  trials  wliich. 
that  opposition  creates. 

Paul  and  Silas  drew  the  richest  consolations  from  this  source. 
Their  imprisonment  at  Philippi  was  the  effect  of  their  ministerial 
faithfulness,  zeal,  and  success.  They  knew  it ;  and  were  heard  at 
midnight  to  pray  to  God  not  only,  but  to  sing  his  praises. 

Mr.  Eothwell  was  a  preacher  in  the  Establishment,  careless  and 
vicious,  when  he  was  awakened.  His  conscience  was  first  aroused 
by  a  few  words  spoken  by  an  aged  Puritan  minister,  who  found 
him  playing  at  bowls  with  some  of  his  idle  parishioners.  After 
his  conversion,  he  became  a  most  powerful  and  zealous  servant  of 
Christ ;  in  consequence  of  which  he  was  known  in  England  by 
the  name  of  "Bold  Eothwell." 

This  man  received  a  call  from  Berwick-upon-Tweed,  and  his 
friends  attempted  to  dissuade  him  from  accepting  the  call,  because  the 
people  of  Berwick  were  wicked,  and  would  give  him  much  trouble. 
To  whom  Roth  well  replied,  "that  since  he  knew  the  grace  of  God, 
he  and  the  Devil  had  been  at  perpetual  variance ;  and  if  he  thought 
they  should  live  in  peace  at  Berwick,  he  would  not  go  there." 

It  is  then  an  honor,  and  there  is  a  consolation  in  it,  to  have 
trials  resulting  from  diligence  in  the  Saviour's  service ;  but  to  take 
this  comfort,  the  pastor  must  be  satisfied  that  his  trials  spring  from 
right  conduct  in  the  ministry,  and  not  from  indiscretion,  rashness, 
and  violence  of  temper. 

3.  The  pastor  may  be  supported  by  the  thought  that  his  trials 
afford  him  an  opportunity  of  setting  an  example  before  his  flock  • 
how  trials  and  temptations  ought  to  be  borne. 

Second.  The  second  kind  of  trials  to  which  the  Evangelical 
Pastor  is  exposed,  may  be  denominated  2^ecnNar,  or  less  frequent. 

These  trials  it  will  not  be  in  my  power  to  enumerate  fully.  I 
shall  therefore  hint  at  two  only. 

1.  There  is  a  trial  which  relates  to  a  pastor's  family.  In  his 
settlement  he  is  sometimes  removed,  together  with  his  wife,  from 
all  their  kindred,  and  placed  among  those  whose  family  connections 
in  his  congregation  are  strong ;  and  in  consequence  of  this  con- 
nection, he  is  made  to  experience  some  disagreeable  and  vexatious 
things.  But  let  him  in  such  circumstances  reflect  that  God  can 
raise  him  up  friends,  even  among  strangers,  to  counteract  the 
influence  of  family  combinations,  and  that  God  will  surely  reduce 


Llct.  XXXVI.  ]  Ministerial  Example.  615 

that  fiimily,  that  prefers  their  family  interest  to  his  glory  and  the 
good  of  his  Church.  You  Avill  sec  much  to  remind  you  of  these 
observations,  if  you  are  permitted  to  expend  a  few  years  in  a 
pastoral  charge. 

2.  Another  trial  of  a  pastor  is  this :  he  sometimes  has  little 
visible  blessing  upon  his  labors.  Years  roll  on,  and  few  are 
awakened  and  converted  by  his  preaching.  His  want  of  success 
may  disturb  his  mind,  and  tempt  him  to  think  that  he  has  not 
entered  the  gospel  ministry  with  the  approbation  of  God,  or  that 
he  is  not  qualified  for  the  solemn  work.* 

Under  the  distressing  influence  of  this  particular  trial,  the  con- 
solations which  Scripture  facts  offer  are  these: 

(I.)  The  example  of  the  Saviour  and  his  apostles.  Our  Lord 
was  unsuccessful  in  his  public  ministry  of  the  Word  among  the 
Jews.  Of  Jerusalem  he  said  :  "How  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her  chickens  under 
her  wings,  but  ye  would  not."  In  several  places  the  people  re- 
jected him  openly. 

His  apostles  achieved  brilliant  victories ;  but  there  were  places 
where  even  they  who  were  endued  with  extraordinary  gifts  were 
constrained  to  exclaim:  "Who  hath  believed  our  report,  and  to 
whom  is  the  arm  of  the  Lord  revealed?" 

And  if  Christ  and  his  apostles  were  thus  left  to  see  the  Word 
attended  ivitli  no  saving  efficacy  among  many  who  heard  them,  let 
not  the  Evangelical  Pastor  draw  any  rash  conclusion  affecting  his 
own  ministry.  "  It  is  enough  for  the  disciple  that  he  be  as  his 
Master,  and  the  servant  as  his  Lord." 

(2.)  Again:  Let  the  Evangelical  Pastor  reflect,  that  in  all  his 
doings  he  must  submit  to  and  adore  the  Divine  Sovereignty. 
That  Sovereignty  is  pleased  to  appoint  some  of  his  servants  to 
reap,  and  others  to  sow ;  some  to  dig  ^^p  and  stir  the  ground  ; 
some  to  plant,  and  others  to  water.  That  Sovereignty  is  pleased 
to  use  one  minister  more  to  render  sinners  inexcusable  in  their 
rebellion  against  Heaven,  than  to  convert  them  ;  while  another 
minister,  of  inferior  talents  and  piety  to  the  former,  is  a  distin- 
guished instrument  in  the  Divine  hand  for  general  awakening 
and  conversion.  The  prophet  Elijah  was  cm])loyed  in  Israel  to 
expose  in  a  greater  light  the  wickedness  of  Ahab,  the  witchcrafts 
of  Jezebel,  and   the   inexcusable  idolatrous   attachments   of  the 


616  Pastoral  Duties.  [Lect.  XXXVL 

people.  George  "Whitefield  was  used  to  arouse  sinners,  that  the 
Spirit  of  God  might  work  repentance  in  them,  and  bring  them 
to  the  Saviour, 

Let  the  minister  of  Christ  continue  to  labor  diligently.  This  is 
dutj ;  but  it  is  not  duty  to  prescribe  to  Jehovah  what  particular 
use  he  shall  make  of  those  labors. 

(3.)  Again :  It  becomes  the  Evangelical  Pastor  to  reflect,  that 
though  he  may  not  immediately  reap  the  fruits  of  his  labors,  yet 
that  the  seed  sown  may  after  a  while  spring  up,  and  bless  him 
with  a  joyful  harvest.  Rev.  Mr.  Jones,  who  was  pastor  of  the 
Presbyterian  church,  before  the  American  war,  at  Morristown,  in 
this  State,  (N.  J.,)  said  that  he  labored  twenty  years  in  that  place 
with  very  httle  visible  effect ;  but  a  blessing  came  at  length,  in  a 
powerful  work  of  God,  which  resulted  in  the  conversion  of  many. 

A  minister  may  not  live  to  see  the  fruits  of  his  labors.  This 
was  the  case  of  Rev.  Mr.  Yredenburgh,  of  Somerville.  It  was 
acknowledged  by  Christian  people  that  those  serious  impressions 
which  resulted  in  an  extensive  awakenino;  beo;an  under  his  minis- 
try,  though  he  did  not  live  to  witness  all  the  good  he  had  done. 

The  labors  of  a  minister  may  be  riclily  blessed  among  the  rising 
generation,  though  their  fathers  should  remain  obstinate  in  their 
impenitency.  Moses  and  Joshua  could  not  prevail  with  those  who 
came  out  of  Egypt  to  manifest  the  "obedience  of  fjiith;"  but  their 
ministry  was  productive  of  the  most  happy  effects  in  the  souls  of 
their  children. 

Let,  then,  the  pastor  not  judge  hastily  respecting  the  results  of 
his  labors,  but  work  on ;  for  let  it  be  observed  once  again, 

(4.)  That  though  not  one  soul  should  be  converted  under  his 
ministry,  yet  that  God  will  ultimately  be  glorified  by  the  exer- 
tions of  the  faithful  pastor,  and  the  reward  of  grace  promised  to 
those  who  are  faithful  in  God's  house,  as  was  Moses,  will  not  be 
the  less  certain.  "  Be  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life."  Here,  you  observe,  the  promise  is  not 
attached,  is  not  suspended  upon  success,  but  upon  faithfulness. 
Who  had  the  distinguished  honor  of  being  translated  bodily  into 
heaven?  E)ioch  and  Elijah ;  yet  they  were  remarkably  unsuccess- 
ful, though  incorruptibly  faithful.  It  is  the  privilege  of  every 
good  pastor  to  say :  "  Though  Israel  be  not  gathered,  yet  I  shall 
be  glorious  in  the  eyes  of  the  Lord."     But, 


Lect,  XXXVL]  Ministerial  Example.  617 

(5.)  Lastly :  Let  tlie  pastor  reflect,  tliat  he  is  not  useless  because 
sinners  are  not  awakened  and  converted  under  his  ministry.  K 
not  one  is  converted,  many  of  God's  dear  children  may  be  fed, 
edified,  built  up,  and  comforted.  Much  wickedness  may  be  re- 
strained, and  the  march  of  many  errors  may  be  arrested,  and  thus 
the  labors  of  a  minister  may  operate  directly  to  the  preservation 
of  the  Church.  Be  faithful,  if  you  become  ministers  of  the  Word; 
be  faithfiil  and  prudent,  and  leave  the  rest  to  God. 


FINIS. 


Date  Due 


